THE EIGHT KINDOM TEXTS IN ACTS

I was thinking about the eight Kingdom texts in Acts for this presentation, two words stood out. First, the name of the book, Acts, also called the Acts of the apostles, which may seem pretty obvious, but this book provides a vivid account of the apostles and the early Called-out Assembly, the events, growth, miracles, persecution, and missionary journeys. This is Luke’s sequel to his gospel account. The second word that stood out of course is “Kingdom.” The book of Acts is not the first time we read or hear about the Kingdom in the Scriptures. Jesus - Yeshua spoke extensively about the Kingdom, not only in Luke’s gospel, but also in Matthew, Mark, and John’s accounts. In fact, the Kingdom of God (same as Kingdom of Heaven) was the central theme of Jesus’ – Yeshua’s teaching.

As we examine the eight Kingdom texts, I encourage you to consider these 6 questions:

1. What did Jesus say about the Kingdom?

2. What is the Kingdom?

3. What is the Gospel?

4. What does the Kingdom have to do with salvation?

5. Were the Apostles and disciples of Jesus preaching the same message as Jesus taught?

6. Why know the 8 Kingdom texts?

Kingdom Text #1: Acts 1:3

Luke starts off talking about Jesus - Yeshua after his resurrection: “To these [his apostles] he also presented himself alive after his suffering by many convincing proofs, appearing to them over a period of 40 days, and speaking to them about the Kingdom of God.”

Can you just imagine what this must have been like for Jesus’ – Yeshua’s disciples -seeing him alive, and being with him for 40 days? What overwhelming joy they must have felt. They had witnessed the Messiah, their master, their Lord, their teacher, and friend, go through a humiliating, unjust trial, treated as a malicious criminal, severely beaten, and sentenced to death by crucifixion. They saw him take his last breath and his body placed in a tomb. On the third day, God - Yehovah raised him from the dead, and he appeared to his apostles and disciples, eating and drinking with them (Luke 24:43; Acts 10:41).

The disciples no doubt remembered what Jesus - Yeshua told them before he was arrested, that they “will not see me for a little while, then after a while you will see me…You will weep and wail while the world rejoices; you will grieve, but your grief will turn into joy; and no one will be able to take away your joy” (John 16:19- 22).

Jesus - Yeshua also said, “Now this is eternal life: that they may know You, the only true God, and the lord Messiah Jesus - Yeshua whom you have sent” (John 17:3).

Now alive, and immortal, Jesus - Yeshua gives many convincing proofs that it’s really him. And yes, he is speaking about the Kingdom of God. Jesus - Yeshua clearly stresses the important, vital, saving Gospel message of the Kingdom of God after his resurrection. The next Kingdom text mentioned by Luke is a few verses later in Acts 1:6.

 Kingdom Text #2: Acts 1:6

“So, when they had come together, they began asking him, ‘lord, is it at this time that you are restoring the kingdom to Israel?’”

This question that the apostles asked is a hotly debated verse, and some claim that it’s the wrong question. But this question is the correct question as they were looking towards that future Messianic Kingdom on the earth, which the prophets wrote about under divine inspiration in the Hebrew Scriptures.

It was this Gospel of the Kingdom that Jesus - Yeshua had been preaching to them. It was this restoration Kingdom message that they had been proclaiming when Jesus sent them out, two by two, and gave them authority over evil spirits, healing every kind of sickness and disease. And they went out and preached that people are to repent (Mark 6:7, 12). Jesus- Yeshua told them in Matthew 10:7, “Wherever you go, preach the gospel, saying, ‘The Kingdom of Heaven is near’” (also called the Kingdom of God).

The disciples knew Isaiah 2:3-4:

““Many peoples will come and say,

 ‘Come, let’s go up to the mountain of Yehovah,

To the house of the God of Jacob.

So that He may teach us His ways,

And that we may walk in His paths.’

For the law will go out from Zion

And the word of Yehovah from Jerusalem.

And He will judge between the nations,

And will mediate for many peoples.

And they will beat their swords into plowshares,

and their spears into pruning hooks.

Nation will not lift up a sword against nation,

nor train any more for war.” 

 The apostles also knew about Daniel interpreting Nebuchadnezzar’s dream of a massive statue, saying “that God - Yehovah made known to King Nebuchadnezzar [a pagan king] what will happen in the last days” (Daniel 2:28). Daniel describes the different parts of the statue and materials which represent different kingdoms on earth:

“The head of that statue was made of fine gold, its chest and its arms of silver, its belly and its thighs of bronze, its legs of iron, and its feet partly of iron and partly of clay. You continued watching until a stone was broken off without hands, and it struck the statue on its feet of iron and clay and crushed them. Then the iron, the clay, the bronze, the silver, and the gold were crushed to pieces all at the same time, and they were like chaff from the summer threshing floors; and the wind carried them away so that not a trace of them was found. But the stone that struck the statue became a great mountain and filled the entire earth” (Daniel 2:32- 35).

It is this final divine kingdom or government that will fill the earth. Daniel 2:44 says, “The God Yehovah of heaven will set up a kingdom which will never be destroyed, and that kingdom will not be left for another people; it will crush and put an end to all these kingdoms, but it will itself endure forever.”

The apostles’ question shows that they knew Jesus - Yeshua was the promised Messiah: “Is this the time when you are going to restore the kingdom?”

“Rejoice greatly, daughter of Zion!

Shout in triumph, daughter of Jerusalem!

Behold, your king is coming to you.

He is righteous and endowed with salvation,

Humble, and mounted on a donkey,

Even on a colt, the foal of a donkey.

And I will eliminate the chariot from Ephraim

And the horse from Jerusalem.

And the bow of war will be eliminated.

And He will speak peace to the nations.

And His dominion will be from sea to sea,

And from the Euphrates River to the ends

 of the earth” (Zechariah 9:9,10). 

Yes, this Kingdom will bring peace to the world. No more war. The lord Messiah Jesus - Yeshua, now raised from the dead, when hearing their question, replied, “It is not for you to know periods of time or appointed times which the Father - Yehovah has set by His own authority; but you will receive power when the Holy Spirit has come upon you; and you will be my witnesses both in Jerusalem and in all Judea, and Samaria, and as far as the remotest parts of the earth” (Acts 1:7-8).

The lord Messiah Jesus - Yeshua did not say: Oh, you have it all wrong; what are you asking? No, instead he let them know that God - Yehovah has set the appointed time for the Kingdom to be established, and that it’s not for them to know. Then he told them that they would go to the surrounding areas, even to the most distant, isolated, remotest parts of the entire earth to be his witnesses.

When I hear the word “witness,” I immediately think of a courtroom and a witness on the stand. This is someone who sees an event in person, someone who is an eyewitness, someone who can testify what happened. The apostles witnessed, from the start of Jesus’ Kingdom Gospel ministry until his death and resurrection. Now they received further instructions to bring everything they saw, heard, learned and knew about the Messiah and the saving Gospel message of the Kingdom of God to the world.

Listen to the lord Messiah Jesus’ – Yeshua’s words to his disciples in Luke 24:44-49 after his resurrection, and just before he ascended into heaven:

“‘These are my words which I spoke to you while I was still with you, that all the things that are written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.’ Then he opened their minds to understand the Scriptures, and he said to them, ‘So it is written, that the Messiah would suffer and rise from the dead on the third day, and that repentance for forgiveness of sins would be proclaimed in his name to all the nations, beginning from Jerusalem. You are witnesses of these things. And behold, I am sending the promise of My Father - Jehovah upon you; but you are to stay in the city until you are clothed with power from on high.’”

Kingdom Text #3: Acts 8:12

 “But when they believed Philip as he was heralding the Gospel [good news] about the Kingdom of God and the name of Jesus the Messiah, they were being baptized, both men and women.”

Here we read that Philip, the evangelist, was preaching the good news - the Gospel about the Kingdom of God, the same Gospel that Jesus preached, and the name of the lord Messiah Jesus - Yeshua. This added information about Jesus’ – Yeshua’s “name” means understanding his purpose, believing and obeying everything Jesus - Yeshua taught; knowing he is the Son of God, who died for our sins, whom God - Yehovah raised from the dead, ascended into heaven and sits at the right hand of the Father until the day his enemies will be his footstool (Psalm 110:1). At the appointed time, the lord Messiah Jesus - Yeshua  will return to earth, in the same way he was taken up into heaven (Acts 1:11), to rule as King in the Kingdom of God, the restoration hope for mankind.

Yes, this too is part of the Good News - Jesus’ – Yeshua’s death, resurrection and ascension. However, it is the Kingdom of God that Jesus - Yeshua talked about all the time, his purpose for being sent, which can’t be left out. The Gospel is not complete if we only proclaim, “He is risen!” as many today preach.

As men and women were listening to Philip, they believed him, and they were being baptized. These Christian converts demonstrated their repentance of sin, renewal and belief in the coming of God’s Kingdom, in Jesus’ – Yeshua’s sin-offering sacrificial death for the sins of the world, and his rulership in that divine Kingdom. These men and women displayed their resolve to obey God - Yehovah and His Son - Yeshua, through water baptism. It was vitally important then, and is still today, to know the full Gospel, which not only takes hearing and understanding it, but truly believing in the Kingdom of God.

Although perfect, Jesus - Yeshua himself was baptized, but did not need to repent. His baptism clearly displayed his obedience, and his unique relationship with God - Yehovah, his Father. Matthew 3:16-17 says: “After he was baptized, Jesus - Yeshua immediately got out from the water, and heaven opened before him, and he saw God’s – Yehovah’s spirit like a dove descending and landing on him. A voice from heaven said, ‘This is My Son, the one I love, who pleases Me.”

Jesus - Yeshua later instructed his disciples to baptize those who come to the knowledge of the Kingdom of God and the lord Messiah Jesus - Yeshua (John 4:1). Certainly, we too should follow Jesus’ – Yeshua’s command to be baptized in water, to show our dedication and commitment to the kingdom of God to come and to obey His anointed one, the lord Messiah Jesus - Yeshua.

Kingdom Text #4: Acts 14:22

The fourth Kingdom text in Acts is 14:22. Please note that the next five Kingdom texts that the writer Luke records are about the Apostle Paul. So, five out of the eight Kingdom texts are connecting Paul with the Gospel about the Kingdom of God. This was something that I had not thought about before, but this is significant as we go through them.

I’d like to start in verse 21: “After they had preached the Gospel to that city [Derbe] and had made a good number of disciples, they returned to Lystra, Iconium, and Antioch, strengthening the souls of the disciples and encouraging them to continue in the faith. They said, ‘It is through many tribulations that we must enter the kingdom of God.’”

To get a full picture of Acts 14:22, let’s look at what led up to this in Acts 14:1-20. Paul and Barnabas spoke in the Iconium synagogues, and a great number of Jews and Gentiles believed, but their Gospel message stirred opposition, leading to divisions. Some sided with the Jews, and some sided with the apostles. Hearing of threats of violence and stoning, Paul and Barnabas fled to Lystra and Derbe, where they continued to proclaim the Gospel of the Kingdom. Then, in Lystra, Paul healed a man who had been lame from birth. This miracle prompted the crowd to mistakenly identify Paul and Barnabas as Greek gods, Hermes and Zeus. (In Greek mythology, Hermes is the messenger of the gods and Zeus is the king of the gods.) When the crowds saw what Paul had done, they shouted, “The gods have come down to us in human form!” The priest of the temple of Zeus brought oxen and flower wreaths for the people to offer sacrifices to them. When Paul and Barnabas heard this, they tore their robes in distress, and rushed into the crowd, shouting, “Why are you doing this? We too are only men like you. We are bringing good news that you should turn from these worthless things to the living God, who made heaven and earth and sea and everything in them.” Despite their efforts to redirect the crowds to worship the one true God, opposition from Jews from Antioch and Iconium stirred the people against them. They stoned Paul and dragged his body outside the city, presuming he was dead. However, Paul survived, and with Barnabas, the next day they went to another town called Derbe.

So, now we come to the Acts 14:21-22 Kingdom text: Paul and Barnabas were preaching the Gospel in many cities and many were becoming disciples. The first thing I’d like to point out is that we read that the Gospel that Paul is preaching is about the Kingdom of God and going through many tribulations to enter it. It is the same Gospel as the 12 apostles were teaching and the same gospel that Jesus - Yeshua taught, about the Kingdom of God. The second point is that Paul was preaching the Gospel of the Kingdom to both Jews and Gentiles. Many church denominations today teach that there is one Gospel for the Jews and another for the Gentiles, but that certainly isn’t the case. And the third point is that Paul needed to strengthen and encourage these new Christian disciples to continue in the faith since all followers of the lord Messiah Jesus - Yeshua, not just Paul, will go through many tribulations prior to entering the Kingdom of God.

Yes, those who now believe in the Kingdom of God, and follow and obey Jesus - Yeshua, will go through much tribulation. Just read the book of Acts -  the persecutions, trials, suffering, and physical hardships; being imprisoned, beaten, stoned, and opposed by Jewish leaders, Roman officials, and pagan religious believers.

Many of Paul’s letters to the various churches give evidence that Christians will be persecuted for their belief in the Gospel of the Kingdom. Yet Paul encourages them to remain faithful. In 2 Thessalonians 1:4-5 Paul says he “speaks proudly about you in the other called-out Assembly’s of God - Yehovah because of your perseverance and faith in all the persecutions and afflictions which you are enduring.” He continues, “This is evidence of the righteous judgment of God - Yehovah, so that you will be made worthy of the Kingdom of God, for which you are suffering.” Jesus - Yeshua also told his disciples before he sent them out to preach, “You will be hated by all because of my name, but it is the one who has endured to the end who will be saved” (Matt. 10:22).

Kingdom Text #5: Acts 19:8

Paul “entered the synagogue and continued speaking out boldly for three months, having discussions and persuading them about the Kingdom of God.”

Here the Apostle Paul is on his third missionary journey and is in Ephesus. And what is he doing? He is in the synagogue talking, discussing, persuading, speaking boldly for three months about the Kingdom of God. Not just once, but for three months. You can just imagine him, every day publicly advocating for the Kingdom of God to everyone who was present.

Certainly, he was using the Hebrews scriptures since he was in the synagogue and likely having discussions about the prophecies written by Isaiah, Jeremiah, and Daniel. In fact, all the prophets were looking towards that restoration Kingdom hope that would start in Jerusalem and fill the entire earth.

And God would accomplish this through a descendant of David - the Messiah. The Jews would have been familiar with Jeremiah 23:5-6:

“Behold, the days are coming, declares Yehovah, when I will raise up for David a righteous branch, and he will reign wisely as king and will administer justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is his name by which he will be called: THE LORD OUR RIGHTEOUSNESS.”

 After months of Paul boldly proclaiming about the Kingdom of God, it then says, “But when they stubbornly refused to believe, Paul then went to the lecture hall of Tyrannus in Ephesus and continued for two years, so that all those living in the province of Asia heard the Gospel-word of the Lord, both Jews and Gentiles” (Acts 19:9-10).

Again, Paul continues to preach the Gospel-word of the te lord Messiah Jesus - Yeshua. This Gospel-word includes Jesus’ – Yeshua’s death and resurrection, along with the words Jesus - Yesua spoke and taught, the Good News about the Kingdom of God. Paul was preaching the full Gospel - the Kingdom of God and the lord Messiah Jesus - Yeshua, to both Jews and Gentiles.

Kingdom Text #6: Acts 20:24-25

“But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the lord Jesus - Yeshua, to testify solemnly of the gospel of God’s – Yehovah’s grace. And now I know that all of you, among whom I went about preaching the Kingdom, will no longer see my face.”

These two verses go hand in hand. Paul says in the first verse that he received from the lord Jesus to testify to the gospel of God’s – Yehovah’s grace, and in the very next statement says he was preaching the Kingdom. It’s unfortunate that many people read the first verse and stop there. Paul refers to the gospel of God’s – Yehovah’s grace with the Kingdom in the very next sentence. They are the same, equal in meaning. As the saying goes, “Context is king.” Did you notice too that Paul said, “so that I may finish my course and the ministry”? Paul is stating his full mission statement, his whole ministry as “preaching the Kingdom.”

These verses reflect Paul’s deep commitment to his mission and his awareness of the challenges ahead. Paul declares that he considers his life worth nothing to himself, as his primary focus is to complete the task given to him by the lord Messiah Jesus – Yeshua, testifying to the Gospel of God’s – Yehovah’s grace, the Gospel of the Kingdom of God.

He acknowledges that he will not see the people he has preached to in the regions of Asia again, as he anticipates the hardships awaiting him. These verses highlight Paul’s unwavering dedication to the Kingdom hope, the Gospel of God’s – Yehovah’s grace, the salvation for mankind through the lord Messiah Jesus - Yeshua. He displays selfless devotion and courage in proclaiming the Gospel, regardless of personal cost, even in the face of imminent trials and separation from those he loves. It’s a testimony to faithfully obeying the lord Messiah Jesus - Yeshua.

The final two Kingdom texts in Acts, can be found in the last chapter of Acts - chapter 28.

 Kingdom Text #7: Acts 28:23

 “When they had set a day for Paul, people came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the Kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening.”

This text describes a meeting shortly after Paul's house arrest in Rome. Paul had a large number of Jewish leaders coming to him. These leaders had not been informed or received letters from Judea concerning Paul’s mistreatment by the Jews, and how he was then handed over to the Romans as a prisoner from Jerusalem; and no one came to Rome to report anything bad about Paul. But the Jews said that they would like to hear from Paul what his views were regarding this religious movement, which they had heard about, and everyone was speaking harshly against it (Acts 28:17-22)

What an opportunity for Paul! So, he explained to them and testified about the Kingdom of God and tried to persuade them concerning Jesus - Yeshua. He shared the message of the Gospel from morning until evening. Paul testified about the Kingdom of God, using the Law of Moses and the Prophets to show how they point to Jesus - Yeshua as the Messiah.

For example, Deuteronomy 18:18 says that Yehovah God told Moses, “I will raise up for them a prophet from among their countrymen like you, and I will put My words in his mouth, and He will speak to them everything that I command him.”

Daniel chapter 7 describes Daniel’s vision of the “Ancient of Days seated on His throne” with “thousands upon thousands serving Him,” and the vision of the “Son of Man” in verses 13 and 14:

“I kept looking in the night visions,

And behold, with the clouds of heaven,

one like a son of man was coming,

And he came to the Ancient of Days,

And was presented before Him.

To him was given dominion, honor, and a Kingdom,

So that all the peoples, nations, and populations

of all languages would serve him.

His dominion is an everlasting dominion

Which will not pass away.

And his Kingdom is one

Which will not be destroyed.”

 

Daniel’s vision also describes the “saints of the Highest One” receiving an everlasting Kingdom. Daniel 7:18 says: “But the saints of the Most High will receive the Kingdom and possess it forever - yes, forever and ever.” And again, in verse 27: “The people, the saints of the Most High, will be given dominion under the whole heaven, taking possession of the Kingdom forever, and all nations will serve and obey them [the saints].” 

Paul’s tireless efforts and deep knowledge were evident as he passionately tried to persuade them about the truth of faith in God’s plan through the lord Messiah Jesus - Yeshua. This verse highlights Paul's unwavering dedication to his mission, even in captivity, and underscores his reliance on Scripture to bridge understanding and invite belief. It’s a compelling testimony to perseverance and faithfulness in sharing the Gospel of the Kingdom and the things concerning the lord Messiah Jesus - Yeshua. This account then says that “some of them were persuaded by what Paul said, but others refused to believe” (Acts 28:24). 

Kingdom Text #8: Acts 28:30-31 

“Now Paul stayed two full years in his own rented lodging, and welcomed all who came to him, preaching the Kingdom of God and teaching the things about the lord Messiah Jesus - Yeshua with all openness, unhindered.” 

These two verses conclude the book of Acts with the powerful purpose statement emphasizing Paul’s unwavering commitment to preaching the Kingdom of God and the things concerning the Lord Jesus Messiah. Still under house arrest in Rome, Paul continued preaching the full Gospel for two years. And he welcomed all who came; this would include both Jews and Gentiles. 

It is believed that Paul’s first and second letters to Timothy were written at this time, when he was imprisoned in Rome at the close of his ministry. He writes in 1 Timothy 2:3-6, referring to praying for all people in the world, including those in authority, “This is good and acceptable in the sight of God our Savior, who wants all people to be saved and to come to the knowledge of the truth - namely that there is one God, and one mediator between that one God and humanity, the man the Messiah Jesus - Yeshua, who gave himself as a ransom [as a sin-offering sacrifice] for all, the testimony given at the proper time.” 

Paul’s second letter to Timothy gives Timothy and us today a wonderful summary of the Kingdom of God and the lord Messiah Jesus - Yeshua: 

“Remember the Messiah Jesus - Yeshua, resurrected from the dead, a biological descendant of David according to my Gospel. For this Gospel I am suffering to the point of being a criminal in chains, but the Gospel-word of God is not chained up! So, I am enduring everything for the sake of the chosen ones, that they too may gain salvation in the Messiah Jesus - Yeshua with its glory of the Coming Age. This saying is trustworthy: If we died with him, we will also live with him. If we endure, we will reign as kings with him. If we renounce him, he will renounce us. If we are unfaithful, he remains faithful, because he cannot deny himself” (2 Timothy 2:8-13). 

This future Kingdom of God on a renewed earth will be a blessing to those who listen to and obey God and His Son Jesus, and those who have died in the lord Messiah Jesus - Yeshua will be resurrected from the dead. One of my favorite scriptures is Revelation 21:4: “He will wipe away every tear from their eyes, and death will be no more, neither mourning, nor crying, nor pain will be any more, for the former things have passed away.”

Now that we’ve covered the eight Kingdom texts in Acts, let’s return to the questions posed at the beginning of this presentation: 

1. What did Jesus - Yeshua say about the Kingdom? The Kingdom of God was Jesus’ – Yeshua’s primary focus, as he preached about it for over three years. Jesus - Yeshua himself said it was the reason he was sent or commissioned by God - Yehovah (Luke 4:43). It’s what he told us to pray for, and people need to repent and believe it. He spoke about the Kingdom of God both before he was crucified and after his resurrection and said that it would be preached to the whole earth before his return (Matthew 24:14). 

 2. What is the Kingdom? The Kingdom of God is God’s – Yehovah’s righteous rulership over all of His creation. This is His will and plan to restore mankind and this world back to Himself. And He has accomplished this through His uniquely begotten Son, the lord Messiah Jesus - Yeshua, descendant of David, who is the promised King of that Kingdom. This Kingdom will be established on the earth and will be everlasting. 

3. What is the Gospel? The Gospel is the Good News about the Kingdom of God and includes the death, resurrection, and future return of Jesus - Yeshua as King in that Kingdom. It is the full life-saving Good News, the foundation of Jesus’ – Yeshua’s teachings. 

4. What does the Kingdom have to do with salvation? Jesus - Yeshua said to seek that Kingdom, putting it first in our lives, as well as spreading or sowing the Kingdom Gospel “seed” throughout the world, for people to hear and believe in order to be saved. This is what followers of Jesus - Yeshua should be doing: heralding, proclaiming, teaching this Gospel of the Kingdom until his return. 

5. Were the Apostles and disciples of Jesus - Yeshua preaching the same message as Jesus – Yeshua taught? Absolutely! Jesus - Yeshua instructed his followers in preparation for that future Kingdom of God. He opened their minds to fully understand the Scriptures, and said he would send them the promise of his Father, the Holy Spirit, to clothe them with power from on high. And they would bring this Kingdom good news to both Jews and Gentiles. 

6. Why know the 8 Kingdom texts? These eight Kingdom passages in Acts each emphasize the significance of the Kingdom of God - beginning with Jesus’ – Yeshua’s command to proclaim the Kingdom to all nations until his return and culminating in the Apostle Paul’s mission to share the complete Gospel. 

If you have not read the book of Acts for a while, I encourage you to read the whole book from start to finish, all 28 chapters. The Apostles’ faith, courage and steadfastness in the face of persecutions demonstrates the importance of preaching the Gospel of the Kingdom of God and the lord Messiah Jesus - Yeshua. This saving Gospel should be internalized and believed, as it means everlasting life - the life of the age to come - and ruling the world with Jesus.² Summary: 

 The 8 Kingdom Texts in Acts

1. Acts 1:3

 2. Acts 1:6

 3. Acts 8:12

 4. Acts 14:22

 5. Acts 19:8

 6. Acts 20:24-25

 7. Acts 28:23

 8. Acts 28:30-3

Written by Merryl DeMott, Oregon and edited by Bruce Lyon

From a presentation at the 2025 online Theological Conference: youtube.com/focusonthekingdom

WHO ARE THE SONS OF GOD - YEHOVAH?

Notice the identity of the “sons of God” in Genesis 6:1–2: The passage states:

“Now it came about, when mankind (הָאָדָם) began to multiply on the face of the land, and daughters were born to them (וּבָנוֹת יֻלְּדוּ לָהֶם), that the sons of God (בְנֵי-הָאֱלֹהִים) [angels] saw that the daughters of mankind were beautiful (בְּנוֹת הָאָדָם, כִּי טֹבֹת הֵנָּה); and they took wives for themselves, whomever they chose.” 

Who were these “sons of God”?

They were angels who had left their first estate ‘heaven’ and come down to earth to have sex with human women producing a corrupt offspring.

Notice: Jude 1:6:

And the angels who kept not their first estate, but left their own habitation, He has reserved in everlasting chains under darkness unto the judgment of the great Day. [the White Throne Judgment when they will cast into the lake of fire and destroyed.

The Interpretive Landscape

Genesis 6:1–4:

In time, when men began to multiply on earth, and daughters were born to them, the sons of God [angels] saw that the daughters of men were attractive; and they took wives for themselves, whomever they chose. Adonai said: “My Spirit will not live in human beings forever, for they too are flesh; therefore, their life span is to be 120 years.” The Nephilim ‘ N’filim’ - Giants were on the earth in those days, and also afterwards, when the sons of God [angels] came in to the daughters of men, and they bore children to them; these were the ancient heroes, men of renown. Adonai saw that the people on earth were very wicked, that all the imaginings of their hearts were always of evil only.  Adonai regretted that he had made humankind on the earth; it grieved His heart.

The phrase “sons of God” (בְנֵי-הָאֱלֹהִים, b’nei ha-Elohim) appears elsewhere in the Old Testament, notably in Job, providing clues as to who they are. The “daughters of mankind” (בְּנוֹת הָאָדָם, b’not ha-adam) and the resulting offspring, are linked to the Nephilim - Giants.

Note: The union of the sons of God – angels and human women resulted in a new breed of being neither human nor angel but a genetic pollution of humankind. This was Satan’s bid to not allow the prophecy of Genesis 3:15 to come to fruition, for if all of humanity became a polluted genetically as the product of human beings and angel’s the creation of the lord Messiah Jesus – Yeshua would not have produced a human being like Adam, because Mary would be among those genetically polluted; a pollution of humanity brought about by the mixture of angels have sex with human women and producing a genetic pollution totally different of how God created Adam and Eve genetically perfect. Humankind would be completely polluted because of the end result of angels have sex with human women and producing children that would not be genetically perfect as God – Yehovah created Adam and Eve.

The understanding of the "Sons of God" that left their first etate in the heavens in the Scriptures

This understanding points out that the “sons of God” were angelic beings who transgressed divine boundaries by leaving their first estate – heaven and by having sex - marrying human women. This view, prevalent in early Jewish traditions, draws on texts like the Book of Enoch (1 Enoch 6–11), a Second Temple work that describes “Watchers” (angels) descending to earth, lusting after women, and producing giant offspring, the Nephilim. Biblical support includes:

1 Enoch chapters 6-11:

1 Enoch chapter 6:1-9:

And it came to pass when the children of men had multiplied that in those days were born unto them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men and beget us children.' And Semjaza, who was their leader, said unto them: 'I fear you will not indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.' And they all answered him and said: 'Let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing.' Then swore they all together and bound themselves by mutual imprecations upon it. And they were in all two hundred, who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal, Asael, Armaros, Batarel, Ananel, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.

1 Enoch Chapter 7:1-6:  

And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms and enchantments, and the cutting of roots, and made them acquainted with plants. And they became pregnant, and they bare great giants, whose height was three thousand ells: Who consumed all the acquisitions of men. And when men could no longer sustain them, the giants turned against them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones.

1 Enoch Chapter 8:1-3:

And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures. And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . .

1 Enoch Chapter 9:1-11:

And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their crying up to the gates of heaven. And now to you, the holy ones of heaven, the souls of men make their suit, saying, "Bring our cause before the Most High."' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Your glory (stand) unto all the generations of the ages, and Your name holy and glorious and blessed unto all the ages! You have made all things, and power over all things have You: and all things are naked and open in Your sight, and You see all things, and nothing can hide itself from You. You see what Azazel has done, who has taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which men were striving to learn: And Semjaza, to whom You have given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the women, and have defiled themselves, and revealed to them all kinds of sins. And the women have borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are wrought on the earth. And You know all things before they come to pass, and You see these things and You do suffer them, and You do not say to us what we are to do to them in regard to these.'

1 Enoch Chapter 10:1-22:

Then said the Most High, the Holy and Great One spoke, and sent Uriel to the son of Lamech, and said to him: 'Go to Noah and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape and his seed – children may be preserved for all the generations of the world.' And again, the Lord said to Raphael: 'Bind Azazel hand and foot and cast him into the darkness: and make an opening in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may, not see light. And on the day of the great judgement, he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the Watchers have disclosed and have taught their sons. And the whole earth has been corrupted through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. And destroy all the spirits of the reprobate and the children of the Watchers, because they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore. And then shall all the righteous escape and shall live till they beget thousands of children, and all the days of their youth and their old age Shall they complete in peace. And then shall the whole earth be tilled in righteousness and shall all be planted with trees and be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth destroy from off the earth. And all the children of men shall become righteous, and all nations shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.

1 Enoch Chapter 11:1-2

And in those days, I will open the store chambers of blessing which are in the heaven, so as to send them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.'

Job 1:6: Now it came to pass on the day when the sons of God [angels] came to present themselves before Yehovah, that the Adversary - Satan also came among them.

Job 2:1: Again, it came to pass on the day when the sons of God [angels] came to present themselves before Jehovah, that the Adversary - Satan came also among them to present himself before Yehovah.

Job 38:7: When the morning stars sang together, and all the sons of God [angels] shouted for joy?

 The New Testament echos this view:

Jude 1:6–7: And the angels who kept not their first estate, but left their own habitation, He has reserved in everlasting chains under darkness unto the judgment of the great Day- even as Sodom and Gomorrah and the cities around them, in like manner giving themselves over to fornication and going after strange flesh, are set forth as an example, suffering the vengeance of eternal fire.

Jude’s mentions angels who “did not keep their first estate, but left their habitation and committed sexual sin with human women, possibly alluding to Genesis 6:

And it came to pass, when men began to multiply on the face of the earth and daughters were born unto them, that the sons of God [angels] saw the daughters of men, that they were fair; and they took for themselves wives of all whom they chose. And the Lord – Adonai said: “My Spirit shall not always strive with man, for he also is flesh; yet his days shall be a hundred and twenty years.” There were giants on the earth in those days, when the sons of God [angels] came in unto the daughters of men and they bore children to them, the same became mighty men who were of old, men of renown [the Nephilim – Giants]. And God - Yehovah saw that the wickedness of man was great in the earth, and that every imagining of the thoughts of his heart was only evil continually. And the Lord - Adonai repented that He had made man on the earth, and it grieved Him in His heart. And the Lord said: “I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping thing and the fowls of the air, for I repent that I have made them.”

Strength:

This interpretation aligns with ancient Near Eastern myths of divine-human unions and fits the supernatural tone of Genesis 6:1–4, especially the Nephilim’s description as “mighty men” and “men of renown” (Genesis 6:4). The term b’nei ha-Elohim often denotes spiritual beings in the Old Testament, and the transgression explains the flood as divine judgment, that would eliminate the pollution of mankind that had taken place.

Genesis 6:5–7:

And God - Yehovah saw that the wickedness of man was great in the earth, and that every imagining of the thoughts of his heart was only evil continually. And Yehovah repented that He had made man on the earth, and it grieved Him in His heart. And Yehovah said, “I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping thing and the fowls of the air, for I repent that I have made them.”

Notice: Now how would God – Yehovah enable the fulfillment of the prophecy of Genesis 3:14-15, speaking about the lord Messiah Jesus - Yeshua being bruised by Satan – the Adversary, but crushing the head of Satan – the Adversary?

And the Yehovah Elohim said unto the serpent [Satan], “Because you have done this, you are cursed above all cattle, and above every beast of the field. Upon your belly shalt you go, and dust shalt you eat all the days of your life. And I will put enmity between you and the woman, and between your seed [those who follow Satan in rebellion against God - Yehovah and her Seed [the lord Messiah Jesus - Yeshua; It shall crush your head [destroy Satan – the Adversary in the lake of fire at the White Throne Judgement], and you shall bruise his heel [be the inspiration of the leader of Israel to crucify the lord Messiah Jesus - Yeshua.”

God brought the flood upon the earth to destroy mankind that had been polluted by the union of human women with angels who had left their first estate in heaven and come down to earth to have sex with human women that produced children that were genetically impure and not genetically like Adam and Eve.

However, God – Yehovah saved one man and his family who were genetically pure and brought them through the flood in an ark, to be the continuation of humanity who would be genetically as God had created Adam and Eve.

Genesis 6:8-22:

Noah found grace in the eyes of the Lord - Elohim. These are the generations of Noah. Noah was a just man and perfect [genetically and spiritually] in his generations, and Noah walked with God - Yehovah. And Noah begot three sons: Shem, Ham, and Japheth.

The earth also was corrupt before God - Yehovah, and the earth was filled with violence. And God - Yehovah looked upon the earth, and behold, it was corrupt; for all flesh had corrupted his way [become genetically and spiritually] upon the earth. And God – Yehovah said unto Noah: “The end of all flesh [corrupted flesh] has come before Me, for the earth is filled with violence through them; and behold, I will destroy them with the earth. Make you an ark of gopherwood; rooms shalt you make in the ark, and shalt cover it within and without with pitch. And this is the fashion which you shall make it of: the length of the ark shall be 450 feet, the breadth of it 75 feet, and the height of it 45 feet. A window shall you make for the ark, and to 2 feet shall you finish it above; and the door of the ark shall thou set in the side thereof; with lower, second, and third stories shalt you make it. And behold, I, even I, will bring a flood of waters upon the earth to destroy all flesh wherein is the breath of life from under heaven; and everything that is on the earth shall die [thus destroying genetically polluted mankind]. But with you will I establish My covenant; and you shall come into the ark, you and your sons, and your wife and your sons’ wives with you [all genetically pure]. 

And of every living thing of all flesh, two of every sort shalt you bring into the ark to keep them alive with you; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto you to keep them alive. And take you unto you of all food that is eaten, and you shall gather it to you; and it shall be food for you and for them.”

Thus, did Noah; according to all that God commanded him, so did he.

Key Texts

The term “sons of God” appears in Job 1:6 and 2:1, where they present themselves before God, with Satan as an outsider reporting. Job 38:7 describes them rejoicing at creation, suggesting a angelic existence. These passages depict the “sons of God” as heavenly, angelic beings. divine assemblies.

Angels and Heavenly Beings

Clarifying the term “angel” is crucial. In Hebrew, mal’akh (מַלְאָךְ) and Greek angelos (ἄγγελος) mean “messenger.” Scripture describes archangels (Michael, Gabriel) as Cherubin:

Cherubim:

In Genesis 3:24, cherubim are placed by God - Yehovah to guard the entrance to the Garden of Eden after Adam and Eve are expelled. They are equipped with a "flaming sword" to prevent access to the Tree of Life.

In Exodus 25:18–22, two golden cherubim are described as part of the design of the Ark of the Covenant. Their wings overshadow the mercy seat, symbolizing God’s – Yehovah’s presence.

In Ezekiel 1:4–28 and Ezekiel 10, cherubim are described in vivid detail as having four faces (human, lion, ox, and eagle), multiple wings, and being associated with wheels full of eyes. They are depicted as powerful beings closely linked to God's throne and glory.

The cherubim appear similar to the "living creatures" described in Revelation 4:6–8, which have six wings, are full of eyes, and continually praise God - Yehovah. 

Seraphim:

The term "seraphim" comes from the Hebrew word שְׂרָפִים (seraphim), meaning "burning ones" or "fiery ones." They are associated with God's – Yehovah’s holiness and are depicted as being in His immediate presence, worshipping and praising Him.

The seraphim are prominently mentioned in Isaiah 6:1–7, where the prophet Isaiah describes his vision of God's throne:

1.    Appearance: The seraphim are described as having six wings:

o    Two wings cover their faces (symbolizing reverence for God's – Yehovah’s holiness).

o    Two wings cover their feet (signifying humility).

o    Two wings are used for flying (representing their readiness to serve God - Yehovah).

2.    Role in Worship:
The seraphim are continuously praising God - Yehovah, saying:

“Holy, holy, holy is Yehovah Almighty; the whole earth is full of His glory.” (Isaiah 6:3)

3.    Symbolic Action:
In Isaiah's vision, one of the seraphim takes a live coal from the altar with tongs and touches Isaiah's lips with it, saying:

“See, this has touched your lips; your guilt is taken away, and your sin atoned for.” (Isaiah 6:7)

This act signifies purification and forgiveness.

Characteristics and Symbolism

·         Holiness: Their presence emphasizes God's – Yehovah’s absolute holiness and purity.

·         Fire: Their name ("burning ones") reflects their intense devotion and association with the consuming fire of God's – Yehovah’s presence.

·         Service and Worship: They are depicted as ever ready to serve and glorify God - Yehovah.

The seraphim’s primary role appears to be centered around worship and the proclamation of God’s holiness.

Ofanim:

In Ezekiel's vision:

·   The Ofanim are part of a complex and symbolic vision of God's – Yehovah’s chariot throne.

·   They are described as wheels that are full of eyes all around.

·   The wheels move in unison with the cherubim, and the spirit of the living creatures (Cherubim) is in the wheels.

·   Ezekiel 1:16-18: The appearance of the wheels and their work was like unto the color of beryl, and all four had the same likeness; and their appearance and their work were, as it were, a wheel in the middle of a wheel. When they went, they went upon their four sides; and they turned not when they went. As for their rims, they were so high that they were dreadful; and their rims were full of eyes round about the four.

Symbolism

• Mobility and Omnipresence: The wheels' ability to move in all directions without turning symbolizes God's – Yehovah’s omnipresence and omnipotence.
• Eyes: The numerous eyes signify divine wisdom and awareness, as nothing escapes God's – Yehovah’s vision.
• Interconnectedness: The wheels are connected to the living creatures, symbolizing harmony between different aspects of creation.

Angels:

Are they not all ministering spirits, sent forth to minister for those who shall be heirs of salvation?

Reflections

For the Israelites, Genesis 6 was a scriptural narrative affirming God’s – Yehovah’s sovereignty over a chaotic world. The “sons of God - Yehovah” referred to in scripture, whether about divine rebellion or humans being genetically corrupted, underscored the need for divine intervention (the flood) and covenant renewal (Noah).

Conclusion

This record of “the sons of God – Yehovah [angels] invites us to marvel at Scripture’s tapestry, where divine and human realms intertwine, urging us to seek God’s- Yehovah’s wisdom amid the wonder of His creation.

THE BOOK OF JOHN

JOHN CHAPTER ONE

Overview and Context

This chapter introduces key themes that permeate the entire gospel: light versus darkness, belief versus unbelief, and the revelation of God - Yehovah through the lord Messiah Jesus - Yeshua.

Detailed Verse-by-verse Analysis

The Prologue: The Word Made Flesh (Verses 1-18)

Verses 1-3: The word of God - Yehovah "In the beginning was the word, and the word was with God, and the word was God. It was with God in the beginning. Through it all things were made; without it nothing was made that has been made."

The opening immediately echoes Genesis 1:1-4:

In the beginning, God - Yehovah created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God - Yehovah was hovering over the face of the waters. And God - Yehovah said: “Let there be light,” and there was light. And God - Yehovah saw that the light was good. And God - Yehovah separated the light from the darkness. God - Yehovah called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

Notice the term "Word" (Greek: Logos)

At its most basic level, logos means "word" or "speech," but it encompasses a much richer range of meanings including reason, principle, proportion, and underlying order or structure of reality. Logos can refer to A Divine word i.e., the word of God - Yehovah: A creative and ordering force, when God - Yehovah speaks it is done.

For Jews, it connected to the Hebrew concept of God's - Yehovah's creative word see Psalm 33:6-9:

“By the word of Yehovah the heavens were made, and by the breath of his mouth [His Spirit] all the host. He gathers the waters of the sea as a heap; He puts the deeps in storehouses. Let all the earth fear Yehovah; let all the inhabitants of the world stand in awe of Him! For he spoke, and it came to be He commanded, and it stood firm.

The Greeks understood Logos as the rational principle governing the universe.

Verses 4-5: Life and Light "In it [God’s - Yehovah's word] was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it."

These verses introduce the dual themes of life and light, central to John's theology. The Word of God - Yehovah is the source of all life, both physical and spiritual. This life manifests as light - revelation, truth, and salvation for humanity. The present tense "shines" indicates the ongoing nature of this illumination. The darkness represents not merely ignorance but active opposition to God - Yehovah. The verb "overcome" can mean both "overcome" and "comprehend" - the darkness neither understands nor conquers the light.

Verses 6-8: John the Baptist's Testimony "There was a man sent from God - Yehovah whose name was John. He came as a witness to testify concerning that light, so that through him - the lord Messiah Jesus - Yeshua all might believe. He himself was not the light; he came only as a witness to the light."

John the Baptist appears as the first human witness in the gospel narrative. His role is carefully defined - he is sent by God - Yehovah but is not himself the light. His purpose is entirely testimonial, pointing others to the lord Messiah Jesus - Yeshua. This establishes the pattern of witness that runs throughout John's gospel, where various individuals testify to Jesus' - Yeshua's identity and mission.

Verses 9-11: The Light's Reception "The true light that gives light to everyone was coming into the world. He was in the world, and though the world was made because of him [according to God’s – Yehovah’s Plan and Purpose], the world did not recognize him. He came to that which was his own - Israel, but his own - Israel did not receive him."

The history of the birth and ministry and death of the lord Messiah Jesus – Yeshua, the Son of God - Yehovah, who as a sin-offering sacrifice reconciled all humanity to his God and his Father – Yehovah.

The lord Messiah Jesus – Yeshua came into the world through God’s – Yehovah’s special creation of him by His Spirit in the womb of Mary, but the world fails to recognize him. "The world" here carries negative connotations, representing humanity in rebellion against God - Yehovah. Even more poignantly, "his own" (likely referring to the Jewish people [Israel] as God's – Yehovah’s chosen nation) rejected their Messiah. This sets up the universal scope of salvation that follows.

Verses 12-13: The New Birth "To all who did receive him, to those who believed in his name [Yeshua], he gave the right to become children of God - children born not of natural descent, nor of human decision or a husband's will, but born of God - Yehovah." [born from above]

Despite the rejection by most people, a few do receive and believe in the lord Messiah Jesus. The verb "receive" (lambanō) implies an active acceptance and welcome. Belief in Jesus' "name" [Yeshua] means trusting in all that his name represents - his person and work. Yeshua means Yehovah is salvation. Those who believe in the lord Messiah Jesus – Yeshua receive the extraordinary privilege of becoming God's – Yehovah’s children through a spiritual birth. This birth is entirely from God – Yehovah in origin, contrasting with physical birth and human initiative.

Verse 14: The prophetic birth of the lord Messiah Jesus [Genesis 3:15] "The word became flesh and made his dwelling - tabernacled among us. We have seen his glory, the glory of the one and uniquely begotten Son, who came [into being] from the Father - Yehovah, full of grace and truth."

Notice the prophecy spoken against Satan – the Adversary in Genesis 3:15:

I will put enmity between you and the woman, and between your offspring – seed and her offspring - seed; he [the lord Messiah Jesus – Yeshua] shall bruise your head, and you shall bruise his heel.”

This verse presents the central role of the lord Messiah Jesus. He is the prophetic word mentioned in Genesis 3:15, that "became" (egeneto) flesh, begotten in the womb of Mary by the Spirit of God - Yehovah, becoming fully human as the Son of God – Yehovah.

"Made his dwelling" literally means "tabernacled," evoking the Old Testament tabernacle where God's – Yehovah’s presence dwelt among Israel, in the Temple, just as God – Yehovah dwelt in the lord Messiah Jesus with the fullness of His nature.

Notice: In John 12:48: The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. For I have not spoken on my own authority, but the Father - Yehovah who sent me [commissioned me] has Himself given me a commandment; what to say and what to speak. And I know that His commandment is eternal life. What I say, therefore, I say as the Father - Yehovah has told me.

The lord Messiah Jesus clarifies that his authority is not his own. He reveals that every ounce of authority he had and has is, in fact, God’s – Yehovah’s authority. This means his ethics, instructions, commands, teachings, and everything he did and said came from the authority of God.

Note: The Jewish Law of Agency: The agent acts with the same authority as the principal, and their actions are legally binding on the principal. A common phrase in Halachic – Jewish Law is "The agent of a person is like the person himself."

Jesus was the agent, or ‘shaliach’ of God - Yehovah to act on His behalf in all He told him to do or say.

Now we see that God - Yehovah dwells among His people in the person of the lord Messiah Jesus, His anointed one. The apostolic "we" indicates eyewitness testimony to the lord Messiah Jesus glory as the Son of God – Yehovah "Grace and truth" characterizes God's – Yehovah’s covenant faithfulness and reliability as it was perfectly reflected through His Son Jesus – Yeshua acting as His agent.

Verses 15-18: The Witness and Revelation "John testified concerning him. He cried out, saying: 'This is the one I spoke about when I said, "He who comes after me has surpassed me because he was before me [above me as to his position as God’s – Yehovah’s anointed one."' Out of his fullness we have all received grace in place of grace already given. For the law was given through Moses; grace and truth came through the lord Messiah Jesus. No one has ever seen God - Yehovah, but the one and uniquely begotten Son, who is in close relationship with the Father - Yehovah, has made Him known."

John the Baptist's witness emphasizes the lord Messiah Jesus – Yeshua superiority. The followers of the lord Messiah Jesus – Yeshua receive continuous grace - "grace upon grace". The contrast between Moses and Jesus contrasts the progression from law to grace, from shadow to reality. The lord Messiah Jesus, as God's – Yehovah’s Son in intimate relationship with the Father, provides the ultimate revelation of God's – Yehovah’s nature and character.

John the Baptist's Ministry and Testimony (Verses 19-34)

Verses 19-28: John's Identity The religious authorities from Jerusalem question John about his identity. John clearly denies being the Messiah, Elijah, or "the Prophet" (likely referring to the prophet like Moses predicted in Deuteronomy 18:15). Instead, he identifies himself as "a voice crying in the wilderness" (quoting Isaiah 40:3), preparing the way for the Lord. This shows John's humility and single-minded focus on his mission. The detail about baptizing in Bethany across the Jordan provides geographical specificity, emphasizing the historical nature of these events.

Verses 29-34: The Lamb of God. John's declaration of Jesus as "the Lamb of God - Yehovah, who takes away the sin of the world [by his sin-offering sacrifice]" introduces crucial scriptural concepts. The lamb imagery connects to the Passover lamb, the daily Temple sacrifices, and possibly the suffering servant of Isaiah 53. John testifies to the lord Messiah Jesus – Yeshua’s baptism experience, when the Holy Spirit descended as a dove remainingon him. This action of a dove representing the Spirit of God resting on the lord Messiah Jesus confirmed his identity as the Son of God - Yehovah and the one who would baptize with the Holy Spirit.

The First Disciples (Verses 35-51)

Verses 35-42: Andrew and Peter two of John's disciples follow the lord Messiah Jesus – Yeshua based on their teacher's testimony. Jesus' first recorded words in John's gospel are a question: "What do you want?" or "What are you seeking?" This fundamental question addresses human motivation and desire. The disciples' request to see where Jesus - Yeshua stays which leads to an extended time together. Andrew immediately brings his brother Simon to the lord Messiah Jesus – Yeshua, who renames him Cephas (Peter), meaning "rock" or "stone." This demonstrates the transformative power of encountering the lord Messiah Jesus - Yeshua.

Verses 43-51: Philip and Nathanael. The lord Messiah Jesus - Yeshua calls Philip directly, who then brings Nathanael. Nathanael's skepticism about anything good coming from Nazareth reflects regional prejudices but also shows honest questioning. The lord Messiah Jesus - Yeshua' supernatural knowledge of Nathanael (seeing him under the fig tree) convinces him of the lord Messiah Jesus - Yeshua' messianic identity. The lord Messiah Jesus - Yeshua promises greater revelations, culminating in the vision of heaven opened and angels ascending and descending on the Son of Man - imagery recalling Jacob's ladder but with the lord Messiah Jesus - Yeshua as the true connection between heaven and earth.

Major Scriptural Themes

The Nature of Salvation

Salvation is presented as receiving the lord Messiah Jesus - Yeshua through faith, resulting in a spiritual birth, becoming ‘new creations’ in the lord Messiah Jesus - Yeshua and adoption as God's - Yehovah's children. This birth is entirely God's – Yehovah’s work, not dependent on human lineage, effort, or will. The imagery of light overcoming darkness shows salvation as deliverance from the spiritual blindness and moral corruption of this world.

Witness and Revelation

The chapter emphasizes the importance of witness - John the Baptist, the disciples, and ultimately the lord Messiah Jesus – Yeshua, all bear witness to God’s – Yehovah’s truth. The lord Messiah Jesus - Yeshua is the ultimate revelation of God - Yehovah, making the invisible God - Yehovah known through his life and ministry. He was and is the perfect reflection, outshinning of God’s – Yehovah’s nature.

Grace and Truth

These twin attributes characterize both the lord Messiah Jesus - Yeshua' nature and his ministry. Grace speaks to God's – Yehovah’s unmerited favor and love, while truth represents God's – Yehovah’s reliability and faithfulness. Together, they fulfill and transcend the Mosaic covenant.

Literary and Structural Features

Chiastic Structure

The prologue exhibits chiastic (an inverted parallel) structure, with the prophesied birth of the lord Messiah Jesus – Yeshua (verse 14) at the center, surrounded by themes of witness, reception/rejection, and the God’s – Yehovah’s word's eternal nature.

Inclusion

The chapter begins and ends with statements about the lord Messiah Jesus - Yeshua' human nature (verses 1 and 51), creating a literary frame that emphasizes his identity as the Son of God – Yehovah, the bridge between heaven and earth.

Note: 1 Timothy 2:5: For there is one God and one mediator between God - Yehovah and humankind, a man, the lord Messiah Jesus [God’s anointed one]

Historical and Cultural Context

Jewish Background

The prologue engages with Jewish concepts of wisdom, word, and glory while transcending them. The Logos concept fulfills Jewish expectations of God's – Yehovah’s revelation through His Son Jesus - Yeshua.

Contemporary Applications

The themes of John chapter 1 remain profoundly relevant for the faith of followers of the lord Messiah Jesus - Yeshua and their practice.

JOHN CHAPTER TWO

Here’s a detailed account and explanation of John chapter two, which can be divided into two key events:

1. The Wedding at Cana (Verses 1–12)
2. The Cleansing of the Temple (Verses 13–25)

The following will provide the scriptural account along with commentary and insights for a comprehensive understanding.

1. The Wedding at Cana (John 2:1–12)

Scriptural Account:

1. On the third day, there was a wedding in Cana of Galilee, and the mother of Jesus - Yeshua was there.
2. Jesus - Yeshua and his disciples were also invited to the wedding.
3. When the wine ran out, the mother of Jesus - Yeshua said to him, "They have no wine."
4. Jesus - Yeshua said to her, "Woman, what does this have to do with me? My hour has not yet come."
5. His mother said to the servants, "Do whatever he tells you."
6. Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding twenty to thirty gallons.
7. Jesus - Yeshua  said to the servants: "Fill the jars with water." So, they filled them to the brim.
8. Then he told them: "Now draw some out and take it to the master of the banquet." They did so,
9. and the master of the banquet tasted the water that had been turned into wine. He did not realize where it had come from, though the servants who had drawn the water knew. Then he called the bridegroom aside
10. and said: "Everyone brings out the choice wine first and then the cheaper wine after the guests have had too much to drink; but you have saved the best till now."
11. What Jesus - Yeshua did here in Cana of Galilee was the first of the signs through which he revealed his glory, and his disciples believed in him.
12. After this, he went down to Capernaum with His mother, brothers, and his disciples. They stayed there for a few days.

Commentary & Insights:

• The setting: The wedding at Cana symbolizes a joyous occasion. Jewish weddings were significant community events often lasting several days.
• Running Out of Wine: This was a social embarrassment and could signify a lack of preparation or resources, which would shame the hosts.
• Jesus' - Yeshua' Response: His addressing Mary as "Woman" was respectful, not dismissive, though it signifies a shift in his focus to his mission rather than familial roles.
• The Miracle: Transforming water into wine demonstrated Jesus' - Yeshua' God given authority over nature and revealed the enabling power of his God and Father Yehovah’s spirit working through him. The abundance of wine (approximately 120–180 gallons) symbolizes God's - Yehovah's overflowing blessings, given through His Son Jesus - Yeshua.
• The Purpose of the Miracle: This was the first sign of Jesus' – Yeshua’ glory, inspiring faith in his disciples.

2. The Cleansing of the Temple (John 2:13–25)

Scriptural Account:

13. When it was almost time for the Jewish Passover, Jesus - Yeshua went up to Jerusalem.
14. In the Temple courts, he found people selling cattle, sheep, and doves, and others sitting at tables exchanging money.
15. So, he made a whip out of cords and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables.
16. To those who sold doves he said: "Get these out of here! Stop turning my Father’s house into a market!"
17. His disciples remembered that it is written: "Zeal for your house will consume me."
18. The Jews then responded to him: "What sign can you show us to prove your authority to do all this?"
19. Jesus - Yeshua answered them: "Destroy this temple, and I will raise it again in three days."  [God speaking through the lord Messiah Jesus - Yeshua
20. They replied: "It has taken forty-six years to build this temple, and you are going to raise it in three days?"
21. But the temple he had spoken of was his body.
22. After he was raised from the dead, his disciples recalled what he had said. Then they believed the Scripture and the words that Jesus - Yeshua had spoken.
23. Now while he was in Jerusalem at the Passover Festival, many people saw the signs he was performing and believed in his name [Yeshua].
24. But Jesus would not entrust himself to them, for he knew all people.
25. He did not need any testimony from mankind, for he knew what was in each person.

Commentary & Insights:

• The Passover Context: This event occurs during Passover, a time when Jews would come to Jerusalem to worship at the Temple.
• The Corruption in the Temple: The marketplace in the temple was exploitative. Animals were sold at inflated prices, and money changers charged excessive fees for exchanging foreign currency into temple coinage.
• Jesus' Anger: His righteous anger was directed at the desecration of the sacred Temple. The "whip of cords" was likely symbolic, as no harm to humans is implied.
• "Zeal for Your House": This reference to Psalm 69:9 reflects Jesus’ - Yeshua' passionate commitment to restoring the sanctity of worship.
• Prophetic Sign: Jesus’ - Yeshua' statement about raising the Temple in three days was misunderstood by his audience but later understood by his disciples as a reference to his resurrection.
• Belief and Discernment: Many believed because of the miracles, but Jesus - Yeshua discerned superficial faith and did not fully entrust himself to such followers.

Themes and Applications:

1. God’s - Yehovah's Abundance: The miracle at Cana highlights the overflowing generosity of God's - Yehovah's blessings given through His uniquely begotten Son Jesus - Yeshua.
2. Sacredness of Worship: The cleansing of the Temple underscores the importance of reverence in approaching God - Yehovah.
3. Jesus’ - Yeshua' Authority: Both events demonstrate the lord Messiah Jesus – Yeshua’s God – Yehovah given authority and mission.
4. Faith and Understanding: Genuine belief in the lord Messiah Jesus – Yeshua  involves a deep understanding that comes      by asking God – Yehovah for the spiritual eyes to see and the spiritual ears to hear and understand His word, His revelation given in the scriptures.

These events mark the beginning of Jesus' – Yeshua’ public ministry and laid the foundation for his God – Yehovah given mission of redemption and restoration.

JOHN CHAPTER THREE

A Detailed Scriptural Account

1. Jesus - Yeshua and Nicodemus (John 3:1–21)

A. Nicodemus Seeks Jesus - Yeshua (3:1–2)

Verse 1: Nicodemus, a Pharisee and a ruler of the Jews (member of the Sanhedrin), comes to Jesus - Yeshua at night (possibly to avoid public scrutiny or to seek a private discussion).

Verse 2: He acknowledges Jesus - Yeshua as a teacher from God - Yehovah, citing his miracles as evidence:

"Rabbi, we know that you are a teacher come from God - Yehovah; for no one can do these signs that you do unless God - Yehovah is with him."

The Setting and Characters (verses 1-2)

The chapter opens by introducing Nicodemus, a Pharisee and member of the Jewish ruling council (the Sanhedrin). John describes him as "a man of the Pharisees" and "a ruler of the Jews," indicating his high religious and political standing. Nicodemus approaches Jesus at night, which many scholars interpret as either literal darkness for secrecy's sake or symbolic of his spiritual condition, or both. He addresses Jesus - Yeshua respectfully as "Rabbi" and acknowledges that Jesus - Yeshua must be "a teacher who has come from God - Yehovah" because of the miraculous signs he performs.

B. Jesus - Yeshua Teaches on the New Birth (3:3–8)

Verse 3: Jesus - Yeshua responds with a profound statement:

"Most assuredly, I say to you, unless one is born again [ from above], he cannot see the kingdom of God."

"Born again" (Greek: gennēthē anōthen): Can mean "born from above" (divinely) or "born anew" (spiritually).

Verse 4: Nicodemus misunderstands, thinking of physical rebirth:

"How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?"

Verses 5–6: Jesus - Yeshua clarifies:

"Unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit."

"Born of water and the Spirit": Interpreted as:

• Water: Baptism (outward sign of repentance)
• Spirit: Regeneration by the Holy Spirit (inward transformation)
• Some also see "water" as natural birth (amniotic fluid) and "Spirit" as spiritual birth.

Verses 7–8: Jesus - Yeshua compares the Spirit’s work to the wind - mysterious but real.

Do not marvel that I said to you, ‘You must be born again [from above].’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So, it is with everyone who is born of the Spirit.”

The Dialogue on Spiritual Birth (verses 3-8)

Jesus - Yeshua immediately redirects the conversation with a startling declaration: "Very truly I tell you, no one can see the kingdom of God unless they are born again [from above]." The Greek word "anothen" can mean both "again" and "from above," creating a deliberate ambiguity that Jesus - Yeshua uses to teach about spiritual transformation.

Nicodemus responds with literal-minded confusion, asking how someone can be born when they are old and whether they can enter their mother's womb a second time. This misunderstanding allows Jesus - Yeshua to elaborate on the nature of spiritual birth. Jesus - Yeshua explains that entry into God's - Yehovah's kingdom requires being "born of water and the Spirit," distinguishing between physical birth ("born of flesh") and spiritual birth ("born of the Spirit").

Jesus - Yeshua uses the metaphor of wind to illustrate the Spirit's work - it blows where it chooses, you hear its sound but cannot control or fully comprehend its movement. Similarly, those born of the Spirit experience transformation that is real but mysterious.

C. Jesus - Yeshua Challenges Nicodemus (3:9–15)

• Verse 9: Nicodemus remains confused: "How can these things be?"
• Verse 10: Jesus - Yeshua gently rebukes him: "Are you the teacher of Israel, and do not know these things?"

Verses 11–13: Jesus - Yeshuaspeaks of his God - Yehovah given authority:

"No one has ascended to heaven but he who came down from heaven [a reference to his being created in the womb of Mary by the Spirit of God], the Son of Man."

Verses 14–15: Jesus - Yehovah foreshadows his crucifixion using the Bronze Serpent (Numbers 21:4–9):

"As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in him should not perish but have eternal life."

The Challenge to Understanding (verses 9-15)

Nicodemus continues to struggle with these concepts, asking "How can this be?" Jesus - Yeshua expresses surprise that a teacher of Israel doesn't understand these spiritual realities. He establishes his authority to speak about heavenly things by explaining that he has "come down from heaven" - referring to his being created in the womb of his mother by the overshadowing of God’s – Yehovah’s Spirit..

Jesus - Yeshua then makes a crucial statement connecting his mission to Moses's bronze serpent in the wilderness (Numbers 21:4-9). Just as Moses lifted up the serpent so that those who looked upon it would live, "the Son of Man must be lifted up, that everyone who believes may have eternal life in him." This is the first clear reference in John's Gospel to Jesus' - Yeshua's crucifixion and the sin-offering sacrifice he offered up to his God and his Father Yehovah as the means of salvation, to a reconcilled humanity.

D. John 3:16 – The Gospel in a Verse (3:16–21)

Verse 16 (Most Famous Verse):

"For God - Yehovah so loved the world that He gave His uniquely begotten Son, that whoever believes in him should not perish but have everlasting life."

• Key Themes:
• God’s - Yehovah's Love: Unconditional, sacrificial ("gave His Son")
• Universal Offer: "Whoever believes" (not limited to Jews)
• Eternal Life: Not just future heaven but a present reality in the lord Messiah Jesus - Yeshua.

Verses 17–18: Jesus - Yeshua came not to condemn but to save, though unbelief brings self-condemnation.

For God - Yehovah did not send His Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name [Yeshua] of the uniquely begotten Son of God.

Verses 19–21: Contrast between light (truth, the lord Messiah Jesus - Yeshua) and darkness (sin, unbelief).

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God - Yehovah.

The Heart of the Gospel (verses 16-21)

Verse 16 contains perhaps the most famous verse in Christianity: "For God - Yehovah so loved the world that He gave His one and uniquely begotten Son, that whoever believes in him shall not perish but have eternal life." This statement encapsulates the entire gospel message, highlighting God's - Yehovah's love as the motivation, the lord Messiah Jesus - Yeshua's sin-offering sacrifice as the means, faith as the requirement, and eternal life as the result.

The passage continues by clarifying that God's - Yehovah's purpose in sending His Son was for salvation, not condemnation. However, judgment becomes a reality based on people's response to the lord Messiah Jesus - Yeshua. Those who believe are not condemned, but those who refuse to believe stand condemned because they have rejected "God's - Yehovah's uniquely begotten Son."

The metaphor shifts to light and darkness. Jesus - Yeshua, as the light, exposes the true nature of human deeds. Those who practice evil hate the light because it reveals their wickedness, while those who live by truth come to the light so their deeds may be shown as having been done in dependence upon God - Yehovah.

2. John the Baptist’s Final Testimony (John 3:22–36)

A. John’s Humility (3:22–30)

Verses 22–24: After this Jesus - Yeshua and his disciples went into the Judean countryside, and he remained there with them and was baptizing [John 4:2 clarifies his disciples did the baptizing]. John also was baptizing at Aenon near Salim, because water was plentiful there, and people were coming and being baptized (for John had not yet been put in prison).

Verses 25–26: A dispute arises between John’s disciples and a Jew over purification. They complain: "Rabbi, He who was with you beyond the Jordan, to whom you have testified - behold, he is baptizing, and all are coming to him!"

Verses 27–30: John responds with humility:

John answered, “A person cannot receive even one thing unless it is given him from heaven. You yourselves bear me witness, that I said, ‘I am not the Messiah, but I have been sent before him.’ The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom's voice. Therefore, this joy of mine is now complete. He must increase, but I must decrease.

The Bridegroom Analogy: John is the "friend of the bridegroom" (best man).,

John the Baptist's Testimony (verses 22-30)

The scene shifts to John the Baptist and his disciples. After Jesus - Yeshua begins baptizing in Judea, a dispute arises between John's disciples and a Jew about ceremonial washing. John's disciples approach him with concern that Jesus - Yeshua is also baptizing and drawing crowds.

John responds with remarkable humility and theological insight. He reminds them that he can only do what has been given to him from heaven and reaffirms his role as the forerunner, not the Messiah. Using the metaphor of a wedding, John describes himself as the friend of the bridegroom who rejoices at the bridegroom's voice. His famous declaration, "He must become greater; I must become less," exemplifies proper discipleship and ministry attitude.

B. John’s Declaration of the lord Messiah Jesus' - Yeshua's Christ’s Supremacy (3:31–36)

He who comes from above [sent by God – Yehovah] is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. He bears witness to what he has seen and heard, yet no one receives his testimony. Whoever receives his testimony sets his seal to this, that God - Yehovah is true. For he whom God - Yehovah has sent utters the words of God - Yehovah, for He gives him His Spirit without measure. The Father loves the Son and mhas given all things into his hand. Whoever believes in the Son has eternal life; whoever does not OBEY THE SON SHALL NOT SEE LIFE, but the wrath of God - Yehovah remains on him.

Verses 31–33: Jesus - Yeshua is from above [sent by God – Yehovah]; he testifies to heavenly truths.

Verses 34–35: The Father has given all things to His Son.

Verse 36: Eternal life comes through belief in the Son of God - Yehovah; rejection brings God’s – Yehovah’s wrath.

Final Scriptural Reflection (verses 31-36)

The chapter concludes with what appears to be the author's scriptural commentary. The passage emphasizes the lord Messiah Jesus' - Yeshua's supremacy - he comes from above [sent by God – Yehovah] while others are from earth. The lord Messiah Jesus - Yeshua speaks God's – Yehovah’s words because God - Yehovah gives him the Spirit without limit. Jesus - Yeshua was filled with the fulness of God's - Yehovah's Spirit.

The Father's – Yehovah’s love for His Son is highlighted, along with the authority given to him. The chapter ends with a stark choice: "Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God's – Yehovah’s wrath remains on them."

Major Scriptural Themes

John 3 introduces several crucial scriptural concepts that resonate throughout New Testament [Covenant] teaching. The necessity of spiritual rebirth emphasizes internal transformation. The universal scope of God's – Yehovah’s love ("God - Yehovah so loved the world") breaks down ethnic and religious barriers. The centrality of faith and obedience as the means of receiving eternal life establishes the foundation of the words of the lord Messiah Jesus – Yeshua.

The chapter also presents the paradox of God's - Yehovah's sovereignty and human responsibility - God - Yehovah provides salvation through the lord Messiah Jesus - Yeshua, yet individuals must respond in faith obedience. The themes of light versus darkness, life versus death, and belief versus unbelief create the scriptural framework that John develops throughout his Gospel.

This chapter serves as a scriptural cornerstone, moving from the necessity of personal transformation to the cosmic scope of God's – Yehovah’s redemptive plan, all centered on the person and work of the lord Messiah Jesus - Yeshua.

JOHN CHAPTER FOUR

Comprehensive Scriptural Analysis

Setting and Context (Verses 1-6)

Now when Jesus - Yeshua learned that the Pharisees had heard that Jesus - Yeshua was making and baptizing more disciples than John (although Jesus 0 Yeshua himself did not baptize, but only his disciples), he left Judea and departed again for Galilee, and he had to pass through Samaria. So, he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob's well was there; so, Jesus - Yeshua, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

The chapter opens with Jesus - Yeshua departing Judea for Galilee after learning that the Pharisees had heard about his growing ministry and baptisms. The text notes that Jesus - Yeshua himself didn't baptize, but his disciples did, establishing an important distinction about his primary mission.

The journey "through Samaria" (verse 4) was both geographically logical and scripturally significant. While Jews typically avoided Samaria due to ethnic and religious tensions, John states Jesus - Yeshua "had to go through Samaria."

Jesus - Yeshua arrives at Jacob's well near Sychar around the sixth hour (noon), weary from travel. This detail emphasizes his humanity while setting the stage for a an  encounter with a Gentile – Samaritan woman.

The Encounter with the Samaritan Woman (Verses 7-26)

Initial Exchange (Verses 7-9)

A woman from Samaria came to draw water. Jesus - Yeshua said to her: “Give me a drink.” (For his disciples had gone away into the city to buy food.) The Samaritan woman said to him: “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jews have no dealings with Samaritans.) 

When a Samaritan woman comes to draw water, Jesus - Yeshua breaks multiple social conventions by asking her for a drink. The woman's surprise reflects the deep-seated animosity between Jews and Samaritans, rooted in centuries of religious and ethnic conflict following the Assyrian conquest and intermarriage.

The Living Water Teaching (Verses 10-15)

Jesus - Yeshua answered her: “If you knew the gift of God - Yehovah, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” The woman said to him: “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” Jesus - Yeshua said to her: “Everyone who drinks of this water will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty forever. The water that I will give him/her will become in him/her a spring of water welling up to eternal life.” The woman said to him: “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

Jesus - Yeshua transforms the conversation from physical water to spiritual truth. his offer of "living water" that becomes "a spring of water welling up to eternal life" introduces a central theme of John's Gospel: Jesus - Yeshua as the source of spiritual life.

The woman's initial misunderstanding (wanting water so she won't have to return to the well) demonstrates the common pattern in John's Gospel where earthly thinking must be elevated to spiritual understanding. [We all need spiritual eyes to understand the word of God – Yehovah spiritually]

The Prophetic Revelation (Verses 16-19)

Jesus - Yeshua said to her: “Go, call your husband, and come here.” The woman answered him: “I have no husband.” Jesus said to her: “You are right in saying, ‘I have no husband’; for you have had five husbands, and the one you now have is not your husband. What you have said is true.” The woman said to him: “Sir, I perceive that you are a prophet.

Jesus' knowledge of her five husbands and was at that time in an unmarried status serves multiple purposes:

• Demonstrates his God – Yehovah given prophetic insight
• Addresses her spiritual condition
• Establishes his credibility as more than an ordinary teacher

Her recognition of Him as "a prophet" marks the first step in her spiritual awakening.

The Worship Discussion (Verses 20-24)

Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” Jesus - Yeshua said to her: “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father - Yehovah. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father - Yehovah in spirit and truth, for the Father - Yehovah is seeking such people to worship him. God - Yehovah is spirit, and those who worship Him must worship in spirit and truth.”

The woman raises the central religious dispute between Jews and Samaritans: the proper place of worship (Jerusalem vs. Mount Gerizim). Jesus' - Yeshua' response revolutionizes understanding of worship:

"The hour is coming, and is now here, when the true worshipers will worship the Father - Yehovah in spirit and truth, for the Father - Yehovah is seeking such people to worship him. God - Yehovah is spirit, and those who worship Him must worship in spirit and truth."

This teaching transcends geographical locations, emphasizing the spiritual nature of authentic worship.

The Messianic Revelation (Verses 25-26)

The woman said to him: “I know that Messiah is coming. When he comes, he will tell us all things.” Jesus - Yeshua said to her: “I who speak to you am he.”

When the woman mentions the coming Messiah (Taheb in Samaritan expectation), Jesus - Yeshua makes one of his clearest self-declarations in the Gospels: "I who speak to you am he." This direct revelation contrasts with his more veiled approach in Israel, highlighting the significance of this encounter.

The Disciples' Return and the Woman's Testimony (Verses 27-42)

The Disciples' Reaction (Verses 27-38)

Just then his disciples came back. They marveled that he was talking with a woman, but no one said: “What do you seek?” or “Why are you talking with her?” So, the woman left her water jar and went away into town and said to the people: “Come, see a man who told me all that I ever did. Can this be the Messiah?” They went out of the town and were coming to him.

Meanwhile the disciples were urging him, saying: “Rabbi, eat.” But he said to them: “I have food to eat that you do not know about.” So, the disciples said to one another: “Has anyone brought him something to eat?” Jesus - Yeshua said to them: “My food is to do the will of Him who sent me and to accomplish His work. Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest. Already the one who reaps is receiving wages and gathering fruit for eternal life, so that sewer and reaper may rejoice together. For here the saying holds true, ‘One sows and another reaps.’ I sent you to reap that for which you did not labor. Others have labored, and you have entered into their labor.”

The disciples' amazement at finding Jesus - Yeshua speaking with a Samaritan woman reflects cultural norms, yet they don't question him, showing their growing understanding of his authority.

Jesus' - Yeshua's teaching about food ("My food is to do the will of Him who sent me") parallels the living water theme, emphasizing spiritual sustenance over physical needs.

The harvest metaphor (verses 35-38) transforms the immediate situation into a lesson about spiritual readiness and evangelistic opportunity.

The Woman's Evangelism (Verses 39-42)

Many Samaritans from that town believed in him because of the woman's testimony: “He told me all that I ever did.” So, when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. And many more believed because of his word. They said to the woman: “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

The woman becomes the first missionary in John's Gospel, bringing her entire town to Jesus - Yeshua. Her testimony: "Come, see a man who told me all that I ever did. Can this be the Messiah?" demonstrates effective personal evangelism through authentic witness.

The townspeople's progression from believing because of her testimony to believing because of Jesus' – Yeshua’ own words illustrates the proper foundation of faith.

The Healing of the Official's Son (Verses 43-54)

Return to Galilee (Verses 43-45)

After the two days he departed for Galilee. (For Jesus - Yeshua himself had testified that a prophet has no honor in his own hometown.) So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast. For they too had gone to the feast.

Jesus' – Yeshua’ reception in Galilee fulfills his own saying that "a prophet has no honor in his own hometown," yet the Galileans welcome him based on His Jerusalem works.

The Royal Official's Faith (Verses 46-54)

So, he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was ill. When this man heard that Jesus - Yeshua had come from Judea to Galilee, he went to him and asked him to come down and heal his son, for he was at the point of death. So Jesus said to him: “Unless you see signs and wonders you will not believe.” The official said to him: “Sir, come down before my child dies.” Jesus - Yeshua said to him: “Go; your son will live.” The man believed the word that Jesus - Yeshua spoke to him and went on his way. As he was going down, his bond-servant met him and told him that his son was recovering. So, he asked them the hour when he began to get better, and they said to him: “Yesterday at the seventh hour [1 P.M.] the fever left him.” The father knew that was the hour when Jesus - Yeshua had said to him: “Your son will live.” And he himself believed, and all his household. This was now the second sign that Jesus - Yeshua did when he had come from Judea to Galilee.

A royal official (likely a Gentile in Herod's service) travels from Capernaum to Cana, seeking healing for his dying son. This account demonstrates:

Progressive Faith: The official moves from desperation to belief to worship

Long-Distance Healing: Jesus - Yeshua heals without physical presence, emphasizing his God given authority.

Household Salvation: The entire household believes, showing faith's communal impact.

Jesus' – Yeshua’ initial challenge ("Unless you see signs and wonders you will not believe") tests the man's faith, but his persistent plea reveals genuine trust.

Major Scriptural Themes

Universal Scope of Salvation

The chapter presents Jesus - Yeshua reaching across ethnic (Samaritan), gender (woman), social (outcast), and political (royal official) boundaries, demonstrating the Gospel's universal scope.

Spiritual vs. Physical

Throughout the chapter, Jesus - Yeshua consistently elevates understanding from physical to spiritual realms: water to living water, food to spiritual sustenance, location to heart worship.

Progressive Revelation

Both the woman and the official experience gradual revelation of Jesus' – Yeshua’ identity and God – Yehovah given power, modeling the typical pattern of spiritual awakening.

The Nature of Worship

Jesus - Yeshua redefines worship as spiritual and truth-based rather than location-dependent, establishing principles that transcend cultural and religious boundaries.

Mission and Evangelism

The chapter demonstrates effective evangelism through personal testimony and authentic encounter with the lord Messiah Jesus - Yeshua.

Literary and Structural Elements

John employs several literary devices:

• Irony: The "immoral" Samaritan woman becomes an evangelist while religious leaders reject Jesus
• Symbolism: Water, harvest, and food serve as spiritual metaphors
• Dialogue: Extended conversations reveal character and advance scriptural themes
• Geographical Movement: The journey from Judea through Samaria to Galilee represents expanding mission

Historical and Cultural Context

The chapter illuminates first-century social dynamics:

• Jewish-Samaritan Relations: Deep-seated ethnic and religious tensions
• Gender Roles: Jesus' - Yeshua's interaction with the woman challenges social conventions
• Religious Practices: Competing worship centers and messianic expectations
• Social Hierarchy: Royal officials, common people, and outcasts all encountering Jesus - Yeshua.

Practical Applications

The narrative offers timeless principles:

• Breaking Barriers: Following Jesus - Yeshua means crossing cultural and social boundaries
• Personal Evangelism: Authentic testimony leads others to the lord Messiah Jesus - Yeshua
• Worship: True worship transcends external forms to embrace spirit and truth
• Faith Development: Belief often progresses through stages of understanding
• Divine Appointments: God - Yehovah orchestrates encounters for His purposes

Conclusion

This chapter masterfully weaves together themes of salvation, worship, faith, and mission through two complementary narratives. The Samaritan woman's encounter demonstrates Jesus' – Yeshua’ heart for outcasts and his ability to transform lives, while the royal official's story shows faith transcending social status and physical limitations.

Together, these accounts establish Jesus - Yeshua as the universal Savior who offers living water to all who believe, regardless of background or circumstance. The chapter stands as a foundational text for understanding that the mission of the followers of the lord Messiah Jesus is to preach about the soon coming kingdom of God and the name of Jesus – Yeshua and the inclusive nature of God's – Yehovah’s grace.

JOHN CHAPTER FIVE

A Comprehensive Scriptural Account

This chapter presents a pivotal moment in Jesus' – Yeshua’ ministry, centered around a healing miracle at the Pool of Bethesda and the subsequent scriptural confrontation with Jewish religious leaders. This chapter reveals Jesus' – Yeshua’ God and Father – Yehovah given authority and his relationship with the Father while highlighting the growing opposition to his ministry.

The setting: Pool of Bethesda (verses 1-4)

After this there was a feast of the Jews, and Jesus went up to Jerusalem. Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. In these lay a multitude of invalids; blind, lame, and paralyzed

The chapter opens with Jesus - Yeshua going up to Jerusalem for a Jewish feast, though the specific feast isn't identified. He comes to a pool called Bethesda (meaning "house of mercy" or "house of kindness"), located near the Sheep Gate. The pool was surrounded by five covered colonnades where crowds of disabled people gathered; the blind, lame, and paralyzed. These individuals waited there because they believed the pool had healing properties when the water was stirred, traditionally attributed to an angel's touch.

The Healing of the Invalid (verses 5-9)

Among the crowd was a man who had been an invalid for thirty-eight years; a span representing most of an adult lifetime. Jesus - Yeshua approached this man and asked him a seemingly obvious question: "Do you want to get well?" The man's response reveals his hopelessness and isolation; he explains that he has no one to help him into the pool when the water is stirred, and others always get there before him.

Without any request for faith or acknowledgment of his identity, Jesus - Yeshua simply commands: "Get up! Pick up your mat and walk." Immediately, the man was cured. He picked up his mat and began walking. The healing was instantaneous and complete, demonstrating Jesus' - Yeshua's God – Yehovah given authority over physical ailments, to heal.

The Sabbath Controversy (verses 10-18)

The miracle occurred on the Sabbath, which immediately created controversy. When Jewish leaders saw the healed man carrying his mat, they confronted him about violating Sabbath laws. The man explained that the one who healed him told him to pick up his mat, but he couldn't identify Jesus - Yeshua, who had slipped away into the crowd.

Later, Jesus - Yeshua found the man at the Temple and gave him a stern warning: "See, you are well again. Stop sinning or something worse may happen to you." This statement implies a connection between the man's condition and sin, though it doesn't necessarily suggest his illness was punishment for specific wrongdoing.

The man then identified Jesus - Yeshua to the Jewish leaders as his healer. This led to persecution of Jesus for performing work on the Sabbath. Jesus' response was revolutionary: "My Father is always at His work to this very day, and I too am working." This statement claimed knowing God – Yehovah in an intimate way by calling God - Yehovah his Father. He was also asserting that God’s – Yehovah’s work continues even on the Sabbath.

The Jewish leaders understood the implications clearly; Jesus - Yeshua - was claiming an intimate relationship with God – Yehovah calling Him his Father. This made them determined to do away with him, as they viewed his words as blasphemy.

Jesus' - Yeshua's Claims About his Relationship with the Father (verses 19-30)

So, Jesus - Yeshua said to them: “Truly, truly, I say to you, the Son can do nothing of his own accord, but only what he sees the Father doing. For whatever the Father does, that the Son does likewise. For the Father loves the Son and shows him all that He himself is doing. And greater works than these will He show him, so that you may marvel. For as the Father raises the dead and gives them life, so also the Son gives life to whom he will. For the Father judges no one, but has given all judgment to the Son, that all may honor the Son, just as they honor the Father. Whoever does not honor the Son does not honor the Father who sent him. Truly, truly, I say to you, whoever hears my word and believes Hm who sent me has eternal life. He does not come into judgment but has passed from death to life.

“Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in Himself, so He has granted the Son also to have life in himself. And He has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of Him who sent me.

In response to the accusations, Jesus - Yeshua delivered one of his most significant scriptural discourses about his relationship with the Father. He explained that the Son can do nothing by himself but only what he sees the Father doing. Whatever the Father does, the Son does likewise, because the Father loves the Son and reveals to him all he does.

Jesus - Yeshua made several extraordinary claims:

Authority over Life and Death: The Father raises the dead and gives life, and He has granted the Son this same power. Jesus - Yeshua declared that whoever hears his word and believes in the One who sent him has eternal life and will not be condemned but has crossed over from death to life.

Authority to Judge: All judgment has been entrusted to the Son so that all may honor the Son just as they honor the Father. Refusing to honor the Son means refusing to honor the Father who sent him.

Future Resurrection: Jesus - Yeshua spoke of a time when all who are in their graves will hear his voice and come out; those who have done good will rise to live, and those who have done evil will rise to be condemned and destroyed in the lake of fire.

The Witnesses to Jesus' – Yeshua’ Authority (verses 31-37)

If I alone bear witness about myself, my testimony is not true. There is another who bears witness about me, and I know that the testimony that He bears about me is true. You sent to John, and he has borne witness to the truth. Not that the testimony that I receive is from man, but I say these things so that you may be saved - delivered. He was a burning and shining lamp, and you were willing to rejoice for a while in his light. But the testimony that I have is greater than that of John. For the works that the Father has given me to accomplish, the very works that I am doing, bear witness about me that the Father has sent me. And the Father who sent me has Himself borne witness about me. His voice you have never heard, his form you have never seen,…

Anticipating the objection that his testimony about himself might not be valid, Jesus - Yeshua called upon multiple witnesses to verify his claims:

John the Baptist: Jesus - Yeshua acknowledged John as a burning and shining lamp whose testimony pointed to him. The people had rejoiced in John's light for a time, and John had testified to Jesus' - Yeshua's true identity.

The Father's Works: Jesus - Yeshua pointed to his miraculous works as testimony from the Father. These works, which no ordinary person could perform, validated his mission and identity.

The Father's Direct Testimony: Jesus - Yeshua claimed that the Father Himself had testified about him, though his audience had never heard God's voice or seen his form because they didn't have God's word dwelling in them.

The Scriptures: Most significantly, Jesus - Yeshua declared that the Hebrew Scriptures testified about him. He challenged the Jewish leaders who diligently studied the Scriptures, believing they contained eternal life, yet failed to recognize that these very Scriptures pointed to him.

The Indictment of Unbelief (verses 38-47)

…and you do not have His word abiding in you, for you do not believe the one whom He has sent. You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, yet you refuse to come to me that you may have life. I do not receive glory from people. But I know that you do not have the love of God within you. I have come in my Father's name, and you do not receive me. If another comes in his own name, you will receive him. How can you believe, when you receive glory from one another and do not seek the glory that comes from THE ONLY GOD - YEHOVAH? Do not think that I will accuse you to the Father. There is one who accuses you: Moses, on whom you have set your hope. For if you believed Moses, you would believe me; for he wrote of me. But if you do not believe his writings, how will you believe my words?”

Jesus - Yeshua concluded with a devastating critique of his opponents' spiritual blind condition. Despite their religious devotion and scriptural knowledge, they refused to come to him for life. He accused them of not having the love of God - Yehovah in their hearts and of accepting human praise while rejecting the glory that comes from THE ONLY GOD - YEHOVAH.

The chapter ends with a particularly pointed accusation: Moses, whom they revered as their great lawgiver and prophet, would be their accuser before God - Yehovah. Jesus - Yeshua declared that if they truly believed Moses, they would believe him, because Moses wrote about him. Their rejection of Jesus - Yeshua demonstrated their fundamental misunderstanding of their own Scriptures.

Scriptural Significance

This chapter establishes several crucial theological themes that resonate throughout the Gospel. It demonstrates Jesus' – Yeshua's’ God – Yehovah given authority through miraculous healing, reveals the intimate relationship between Father and Son, and shows how religious opposition arose from Jesus' – Yeshua’ claims to be the Son of God. The chapter also highlights the tragic irony of religious leaders who were experts in Scripture yet failed to recognize the one about whom Scripture testified.

The healing of the invalid serves as both a literal miracle and a spiritual metaphor, illustrating humanity's helpless condition and Jesus' – Yeshua’ power to restore what seems hopelessly broken, by the enabling Spirit of his God and Father Yehovah. The subsequent discourse reveals that Jesus' – Yeshua’s mission encompasses not just physical healing but spiritual resurrection and eternal judgment, positioning him as the ultimate arbiter of human destiny. There is one mediator between God - Yehovah and mankind, the man, the lord Messiah Jesus.

JOHN CHAPTER SIX

Overview and Context

This chapter represents one of the most scripturally rich chapters in the Fourth Gospel, containing both miraculous signs and profound scriptural discourse. The chapter occurs during Jesus' – Yeshua’s Galilean ministry, around the time of Passover (verse 4), which provides crucial context for understanding the bread imagery that permeates the chapter.

Detailed Verse-by-Verse Analysis

The Feeding of the Five Thousand (6:1-15)

Verses 1-4: Setting the Scene

After this Jesus - Yeshua went away to the other side of the Sea of Galilee, which is the Sea of Tiberias. And a large crowd was following him, because they saw the signs that he was doing for the sick. Jesus - Yeshua went up on the mountain, and there he sat down with his disciples. Now the Passover, the feast of the Jews, was at hand.

• Jesus - Yeshua crosses the Sea of Galilee (also called the Sea of Tiberias)
• Large crowds follow because of the miraculous signs they witnessed
• Jesus - Yeshua goes up on a mountainside with his disciples
• The Passover festival is near, establishing temporal and theological context

Verses 5-9: The Problem and Resources

Lifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus - Yeshua said to Philip: “Where are we to buy bread, so that these people may eat?” He said this to test him, for he himself knew what he would do. Philip answered him: “Two hundred denarii [a days wage for a laborer] worth of bread would not be enough for each of them to get a little.” One of his disciples, Andrew, Simon Peter's brother, said to him: “There is a boy here who has five barley loaves and two fish, but what are they for so many?” 

• Jesus - Yeshua tests Philip by asking where to buy bread for the crowd
• Philip calculates that "two hundred denarii worth of bread" wouldn't suffice
• Andrew mentions a boy with five barley loaves and two fish
• The contrast between human calculation and God's - Yehovah's provision through His Son is established

Verses 10-13: The Miracle

Jesus - Yeshua said: “Have the people sit down.” Now there was much grass in the place. So, the men sat down, about five thousand in number. Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also, the fish, as much as they wanted. And when they had eaten their fill, he told his disciples: “Gather up the leftover fragments, that nothing may be lost.” So, they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten. 

• Jesus - Yeshua commands the people to sit on the grass (about 5,000 men, likely 15,000-20,000 total if you include women and children)
• Jesus takes the loaves, gives thanks, and distributes them
• Everyone eats "as much as they wanted"
• Twelve baskets of fragments are collected, demonstrating abundance

Verses 14-15: The People's Response

When the people saw the sign that he had done, they said:“This is indeed the Prophet who is to come into the world!” Perceiving then that they were about to come and take him by force to make him King, Jesus - Yeshua withdrew again to the mountain by himself.

• The crowd recognizes Jesus - Yeshua as "the Prophet who is to come into the world" (referencing Deuteronomy 18:15)
• They attempt to make him King by force
• Jesus - Yeshua withdraws to the mountain alone, rejecting earthly Kingship

Jesus - Yeshua Walks on Water (6:16-21)

Verses 16-18: The Disciples' Journey

When evening came, his disciples went down to the sea, got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus - Yeshua had not yet come to them. The sea became rough because a strong wind was blowing.

• Evening comes; disciples go down to the sea
• They begin rowing toward Capernaum in darkness
• A strong wind creates rough seas

Verses 19-21: Jesus' - Yeshua's Appearance

When they had rowed about three or four miles, they saw Jesus - Yeshua walking on the sea and coming near the boat, and they were frightened. But he said to them: “It is I; do not be afraid.” Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going.

• After rowing 3-4 miles, disciples see Jesus - Yeshua walking on the sea
• They are frightened, but Jesus - Yeshua says:"It is I; do not be afraid" (ego eimi - "I am")
• Jesus - Yesua enters the boat, and they immediately reach their destination

The Bread of Life Discourse (6:22-71)

Verses 22-24: The Search for Jesus - Yeshua

On the next day the crowd that remained on the other side of the sea saw that there had been only one boat there, and that Jesus - Yeshua had not entered the boat with his disciples, but that his disciples had gone away alone. Other boats from Tiberias came near the place where they had eaten the bread after the lord had given thanks. So, when the crowd saw that Jesus - Yeshua was not there, nor his disciples, they themselves got into the boats and went to Capernaum, seeking Jesus - Yeshua.

• The crowd realizes Jesus - Yeshua and his disciples are gone
• They cross to Capernaum in boats seeking Jesus – Yeshua.

Verses 25-29: Initial Exchange

When they found him on the other side of the sea, they said to him: “Rabbi, when did you come here?” Jesus - Yeshua answered them: “Truly, truly, I say to you, you are seeking me, not because you saw signs, but because you ate your fill of the loaves. Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him God - Yehovah the Father has set his seal.” Then they said to him: “What must we do, to be doing the works of God - Yehovah?” Jesus - Yeshua answered them: “This is the work of God - Yehovah, that you believe in him whom He has sent.”

• The crowd questions how Jesus - Yeshua got there
• Jesus - Yeshua confronts their motivation: they seek him for physical bread, not signs
• He redirects them to seek "food that endures to eternal life"
• When asked about God's - Yehovah's works, Jesus - Yeshua declares: "believe in him whom He has sent"

Verses 30-34: Request for a Sign

So, they said to him: “Then what sign do you do, that we may see and believe you? What work do you perform? Our fathers ate the manna in the wilderness; as it is written: ‘He gave them bread from heaven to eat.’” Jesus - Yeshua then said to them: “Truly, truly, I say to you, it was not Moses who gave you the bread from heaven, but my Father gives you the true bread from heaven. For the bread of God - Yehovah is he who comes down from heaven and gives life to the world.” They said to him: “Sir, give us this bread always.”

• The crowd demands a sign, referencing Moses and manna
• They quote: "He gave them bread from heaven to eat" (Psalm 78:24)
• Jesus - Yeshua corrects them: "it was not Moses who gave you the bread from heaven"
• He declares: "My Father gives you the true bread from heaven"
• They request this bread continually

Verses 35-40: The First "I am" Declaration

Jesus - Yeshua said to them: “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. But I said to you that you have seen me and yet do not believe. All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of Him who sent me, that I should lose nothing of all that He has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

• Jesus - Yeshua proclaims: "I am the bread of life"
• He promises that those who come to him will never hunger or thirst
• He addresses their unbelief despite witnessing signs
• He declares his mission: to do the Father's will and lose none given to him
• Promise of resurrection "at the last day"

Verses 41-51: Jewish Objections and Jesus' Response

So, the Jews grumbled about him, because he said: “I am the bread that came down from heaven.” They said: “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say: ‘I have come down from heaven’?” Jesus – Yeshua answered them: “Do not grumble among yourselves. No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. It is written in the Prophets:‘And they will all be taught by God - Yehovah.’ Everyone who has heard and learned from the Father comes to me; not that anyone has seen the Father except he who is from God - Yehovah; he has seen the Father. Truly, truly, I say to you, whoever believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh.”

• Jews "grumble" because Jesus - Yeshua claims to have come down from heaven
• They question his origins: "Is not this Jesus - Yeshua, the son of Joseph?"
• Jesus - Yeshua responds that no one can come unless "drawn by the Father"
• He references Isaiah 54:13: "they will all be taught by God - Yehovah"
• He intensifies his claim: "I am the living bread that came down from heaven"
• Introduction of sacrificial language: "the bread that I will give is my flesh"

Verses 52-59: The Eucharistic Discourse

The Jews then disputed among themselves, saying: “How can this man give us his flesh to eat?” So Jesus said to them: “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me. This is the bread that came down from heaven, not like the bread - manna the fathers ate, and died. Whoever feeds on this bread will live forever.” Jesus - Yeshua said these things in the synagogue, as he taught at Capernaum.

• Jews dispute among themselves about eating his flesh
• Jesus - Yeshua intensifies the language: "unless you eat the flesh of the Son of Man and drink his blood, you have no life in you"
• He promises eternal life and resurrection to those who eat and drink
• "My flesh is true food, and my blood is true drink"
• Mutual indwelling: "whoever feeds on me, he also will live because of me"
• Contrast with manna: ancestors died, but this bread gives eternal life
• This teaching occurs in the synagogue at Capernaum

Verses 60-71: The Crisis of Discipleship

When many of his disciples heard it, they said: “This is a hard saying; who can listen to it?” But Jesus - Yoshua, knowing in himself that his disciples were grumbling about this, said to them: “Do you take offense at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe.” (For Jesus – Yeshua knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said: “This is why I told you that no one can come to me unless it has been granted to him by the Father.”

After this many of his disciples turned back and no longer walked with him. So, Jesus - Yeshua said to the twelve: “Do you want to go away as well?” Simon Peter answered him: “lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” Jesus answered them: “Did I not choose you, the twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him.

• Many disciples find this teaching "hard" and offensive
• Jesus - Yeshua asks if they are offended, mentioning his coming ascension
• "It is the Spirit who gives life; the flesh is no help at all"
• Jesus - Yeshua knows some don't believe and identifies his future betrayer
• Many disciples turn back and no longer follow him
• Jesus - Yeshua asks the Twelve if they will also leave
• Peter's confession: "Lord, to whom shall we go? You have the words of eternal life"
• Peter declares Jesus - Yeshua as "the Holy One of God"
• Jesus - Yeshua reveals that one of the twelve is "a devil" (referring to Judas)

Historical and Cultural Context

First-Century Jewish Expectations

• Messianic expectations often included provision of bread/manna
• Memory of wilderness wandering and divine provision
• Hope for eschatological banquet
• Temple and sacrifice imagery

Johannine Community Issues

Scholars suggest the chapter addresses concerns in John's community:

• Relationship to synagogue Judaism
• Understanding of the Eucharist/communion - the lord's supper.
• Nature of true discipleship

This chapter stands as a pivotal text that moves from miraculous feeding to profound scriptural discourse, culminating in a crisis that separates casual followers from committed disciples. Its rich imagery and theological depth continue to nourish followers of the lord Messiah Jesus - Yeshua thier understanding of Jesus' – Yeshua; identity and mission while challenging superficial approaches to faith.

JOHN CHAPTER SEVEN

Overview and Context

This chapter occurs during the Feast of Tabernacles (Sukkot), one of the three major Jewish pilgrimage festivals. This chapter marks a pivotal moment in Jesus' – Yeshua’ ministry, approximately six months before his crucifixion. The tension between Jesus - Yoshua and the Jewish religious authorities reaches a critical point, while his public ministry in Jerusalem faces increasing opposition.

Detailed Verse-by-Verse Analysis

The Brothers' Challenge (7:1-9)

Verses 1-2: "After this, Jesus - Yeshua went around in Galilee. He did not want to walk about in Judea because the Jewish leaders there were looking for a way to kill him. But when the Jewish Festival of Tabernacles was near..."

The chapter opens with Jesus - Yeshua deliberately avoiding Judea due to mounting threats from religious authorities. The Feast of Tabernacles [temporary booths] was a seven-day celebration commemorating Israel's wilderness wanderings and God's – Yehovah’s provision, making it highly significant for what follows.

Verses 3-4: Jesus' - Yeshua's brothers challenge him to go to Judea, saying: "Leave Galilee and go to Judea, so that your disciples there may see the works you do. No one who wants to become a public figure act in secret. Since you are doing these things, show yourself to the world."

This reveals the complex family dynamics surrounding Jesus - Yeshua. His brothers appear to misunderstand his mission, viewing it through a worldly lens of public recognition and political demonstration rather than a spiritual revelation.

Verse 5:"For even his own brothers did not believe in him."

John explicitly states that Jesus' - Yeshua’ own family members lacked faith in his identity as the Son of God - Yehovah and his mission to preach about the kingdom of God, at this point, highlighting the spiritual blindness that can exist even among those closest to us.

Verses 6-9: Jesus - Yeshua responds by distinguishing between human timing and God’s – Yehovah’s timing: "My time is not yet here; for you any time will do... You go to the festival. I am not going up to this festival, because my time has not yet fully come."

This introduces the crucial theme of God’s – Yehovah’s timing that runs throughout John's Gospel. Jesus – Yeshua operates according to God's schedule, and not human expectations or pressures.

Jesus' – Yeshua’ Secret Departure and Teaching (7:10-24)

Verses 10-13: Jesus - Yeshua goes to the festival secretly, while people debate his identity. Some say he's good, others claim he deceives people, but all speak in whispers "for fear of the Jewish leaders."

This atmosphere of fear and division sets the stage for the mounting conflict. The religious authorities' intimidation tactics to throw anyone outof the synagogue who recognized Jesus - Yeshua as the Messiah had created a climate where honest discussion about Jesus - Yeshua becomes dangerous.

Verses 14-15: Halfway through the festival, Jesus - Yeshua begins teaching openly in the Temple courts, amazing people with his knowledge despite having no formal rabbinical training.

Jesus' – Yeshua’ authority comes not from human institutions but from his God and Father Yehovah, challenging the established religious hierarchy and their credentialing systems.

Verses 16-18: Jesus - Yeshua explains the source of his teaching: "My teaching is not my own. It comes from the One who sent me. Anyone who chooses to do God's – Yehovah’s will, will find out whether my teaching comes from God - Yehovah or whether I speak on my own."

This profound statement establishes that spiritual discernment requires moral commitment. Understanding God’s - Yehovah's ruth depends on willingness to obey God's – Yehovah’s will, not merely intellectual analysis.

Verses 19-24: Jesus - Yeshua confronts their hypocrisy regarding the Law and their murderous intentions, using circumcision on the Sabbath as an example of their inconsistent application of legal principles.

He exposes how they violate the Law they claim to uphold while condemning him for healing on the Sabbath, calling for righteous rather than superficial judgment.

Messianic Speculation and Division (7:25-31)

Verses 25-27: Jerusalem residents wonder if this is the Messiah, but question whether they know too much about his origins for him to be the true Messiah, based on popular expectations that the Messiah's origins would be mysterious.

This reflects common messianic misconceptions. They think they know Jesus' – Yeshua’ background (from Nazareth), missing his true origin, as a special creatin in the womb of Mary by God's Spirit of the holy child Jesus - Yeshua.

Verses 28-29: Jesus - Yeshua responds loudly in the Temple: "Yes, you know me, and you know where I am from. I am not here on my own authority, but He who sent me is true. You do not know Him, but I know Him because I am from Him and He sent me."

Jesus - Yeshua corrects their misunderstanding by pointing to his origin as being begotten in the womb of his mother by the power of God’s – Yehovah’s Spirit. His mission was to preach the good news about the coming kingdom of God. Their knowledge of his earthly background blinds them to his true identity.

Verses 30-31: This creates further division - some try to seize him but cannot because "his hour had not yet come," while others believe, asking if the Messiah could perform more signs than Jesus - Yeshua has done.

The concept of God's - Yehovah's timing appears again, showing God's – Yehovah’s sovereignty over human actions. Meanwhile, Jesus' – Yeshua’ miraculous works convince some of his messianic identity.

Failed Arrest Attempt (7:32-36)

Verses 32-34: The Pharisees send Temple guards to arrest Jesus - Yeshua, but he makes a cryptic statement about departing to where they cannot come, referring to his return to the Father.

Jesus' – Yeshua’ response demonstrates his control over the situation and introduces the theme of his eventual departure, which will be misunderstood until after the resurrection.

Verses 35-36: The Jews misinterpret his words, wondering if he plans to go to the Greek diaspora to teach Gentiles.

Their confusion ironically prophesies the future mission to the Gentiles that would indeed follow Jesus' – Yeshua’ death and resurrection, though not in the way they imagine.

The Promise of Living Water (7:37-39)

Verses 37-38: On the festival's climactic final day, Jesus - Yeshua makes a dramatic proclamation: "Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them."

This occurs during the water-drawing ceremony of the Feast of Tabernacles, making Jesus' – Yeshua’ metaphor particularly powerful. he presents himself as the ultimate source of spiritual satisfaction and life.

Verse 39: John explains this refers to the Holy Spirit, which would be given after Jesus' – Yeshua’ glorification.

This editorial comment connects the promise to Pentecost and the coming age of the Spirit, showing how Jesus' – Yeshua’ earthly ministry points forward to the Called-out Assembly's age.

Renewed Division and Opposition (7:40-44)

Verses 40-44: The crowd splits over Jesus' identity - some recognize Him as "the Prophet" or "the Messiah," while others object based on His Galilean origins versus Messianic expectations of Davidic lineage from Bethlehem.

The irony is profound: they reject Jesus - Yeshua partly because they don't know he was actually born in Bethlehem, the very place their Scriptures required. Partial knowledge leads to wrong conclusions.

The Guards' Report (7:45-49)

Verses 45-46: The Temple guards return empty-handed, explaining, "No one ever spoke the way this man does."

Even those sent to arrest Jesus - Yeshua are overwhelmed by his authority and wisdom, demonstrating the power of his words to penetrate hearts.

Verses 47-49: The Pharisees respond with contempt, claiming no authorities or Pharisees believe in Jesus - Yeshua, dismissing the common people as cursed and ignorant of the Law.

This reveals the religious leaders' arrogance and elitism, as well as their fear of losing control over the people.

Nicodemus' Intervention (7:50-53)

Verses 50-51: Nicodemus attempts to inject reason into the proceedings by pointing out that their Law requires hearing someone before condemning them.

This shows Nicodemus' growing boldness and his commitment to legal fairness, even if he's not yet ready for open discipleship.

Verses 52-53: The other Pharisees respond mockingly, claiming no prophet comes from Galilee, and the meeting disperses.

Their dismissive response again shows their prejudice and willful ignorance, as several prophets had indeed come from Galilee. The chapter ends with unresolved tension and division.

Major Themes and Scriptural Significance

God’s – Yehovah’s Timing vs. Human Expectations

Throughout the chapter, Jesus - Yeshua operates according to God's – Yehovah’s perfect timing rather than human pressure or convenience. This theme appears in his response to his brothers (v. 6), the failed arrest attempt (v. 30), and his strategic appearance at the festival (v. 10). This demonstrates God's – Yehovah’s sovereignty over historical events and the futility of trying to force God's – Yehovah’s hand.

The Source of Spiritual Authority

Jesus' – Yeshua’ teaching authority came from his relationship with the Father, not from human institutions or credentials (vv. 16-18). This challenges both ancient and modern assumptions about religious authority and emphasizes that truth comes from God - Yehovah, not human systems.

Progressive Revelation and Misunderstanding

The chapter shows how people's preconceptions and partial knowledge can blind them to truth. The Jerusalem residents think they know Jesus' – Yeshua’ origins (v. 27), the leaders misunderstand his departure (vv. 35-36), and even the crowds split over his identity based on incomplete information (vv. 40-44).

The Role of Moral Choice in Spiritual Understanding

Jesus - Yeshua explicitly connects spiritual discernment with moral commitment: "Anyone who chooses to do God's – Yehovah’s will, will find out whether my teaching comes from God - Yehovah" (v. 17). This suggests that intellectual barriers to faith often mask moral resistance to God's – Yehovah’s demands.

The Promise of the Spirit

The climactic promise of "living water" (vv. 37-39) points forward to the coming age of the Holy Spirit, connecting Jesus' – Yeshua’ earthly ministry to the Called-out Assembly's future empowerment. This transforms individual believers into sources of spiritual life for others.

Social and Religious Division

The chapter demonstrates how Jesus' – Yeshua’  presence creates inevitable division among people. Some believe, others oppose, and many remain confused or conflicted. This division cuts across social lines and even affects religious authorities.

Historical and Cultural Context

The Feast of Tabernacles

This seven-day festival commemorated Israel's wilderness wanderings and included ceremonies with water and light that gave special significance to Jesus' – Yeshua’ claims about living water and being the light of the world. The feast attracted pilgrims from throughout the Jewish world [diaspora], providing Jesus - Yeshua with a large audience.

Jewish Messianic Expectations

The chapter reveals various popular expectations about the Messiah's origins, signs, and identity. Some expected mysterious origins, others looked for Davidic lineage from Bethlehem, and many anticipated political liberations. Jesus - Yeshua fulfills these expectations in unexpected ways.

Religious Authority Structures

The conflict between Jesus - Yeshua and the Pharisees/chief priests reflects broader tensions between emerging charismatic authority and established institutional power. The religious leaders feel threatened by Jesus' – Yeshua’ influence over the people.

Connection to the Broader Gospel Narrative

This chapter serves as a crucial transition point in the Gospel, escalating the conflict that will ultimately lead to Jesus' – Yeshua’ crucifixion while also pointing forward to the resurrection and the age of the Spirit. The themes of God’s – Yehovah’s timing, spiritual authority, and the promise of living water will be fulfilled in the Gospel's climactic events.

The chapter also develops John's emphasis on belief and unbelief, showing how the same evidence can lead different people to opposite conclusions based on their hearts' disposition toward God - Yehovah. This prepares readers for the ultimate choice they must make regarding Jesus' – Yeshua’ identity and claims.

JOHN CHAPTER EIGHT

Chapter Overview

This chapter contains some of the most profound theological statements in the Gospel of John, featuring Jesus' – Yeshua’s teachings about light, truth, freedom. The chapter occurs during the Feast of Tabernacles in Jerusalem and presents escalating tension between Jesus and the Jewish religious leaders.

Detailed Verse-by-verse Analysis

The Woman Caught in Adultery (8:1-11)

Verses 1-2: Jesus - Yeshua returns to the Mount of Olives after the Feast of Tabernacles, then comes to the Temple early in the morning to teach the gathered crowds.

Verses 3-6: The scribes and Pharisees bring a woman caught in adultery, attempting to trap Jesus - Yeshua with Mosaic law. They cite Leviticus 20:10 and Deuteronomy 22:22-24, which prescribe death for adultery. Their question is designed as a trap: upholding the law would conflict with Roman authority (which reserved capital punishment), while dismissing it would undermine His teaching authority.

Verses 7-8: Jesus - Yeshua responds by writing on the ground (the only recorded instance of Jesus writing) and states: "Let him who is without sin among you be the first to throw a stone at her." This response redirects focus from legal technicalities to personal moral accountability.

Verses 9-11: The accusers leave one by one, beginning with the older men. Jesus, finding himself alone with the woman, neither condemns her nor excuses her sin. Instead, He offers her grace - foregiveness ("Neither do I condemn you") and moral direction ("Go, and from now on sin no more").

Jesus as the Light of the World (8:12-20)

Verse 12: Jesus - Yeshua declares: "I am the light of the world. Whoever follows me will not walk in darkness but will have the light of life." This is the second of seven "I am" statements in John's Gospel.

Verses 13-18: The Pharisees challenge Jesus' – Yeshua’ self-testimony as invalid according to Jewish law (Deuteronomy 19:15 required two witnesses). Jesus - Yeshua responds that his testimony is valid because:

• He knows his origin as created in the womb of his mother by the Spirit of God, and destination as the Son of God - Yehovah (relationship with the Father)
• He judges no one in the earthly sense
• If he did judge, it would be true because he's not alone - the Father is with Him
• Both he and the Father serve as the required two witnesses

Verses 19-20: When asked "Where is your Father?", Jesus - Yeshua responds that they know neither him nor his Father, emphasizing that knowing Jesus - Yeshua is prerequisite to knowing the Father. John notes this occurred in the Temple treasury, yet no one arrested Jesus - Yeshua because "his hour had not yet come."

Warning About Dying in Sin (8:21-30)

Verses 21-22: Jesus – Yeshua warns that he will go away, and they will seek him but die in their sin because they cannot come where he's going. The Jews misunderstand, wondering if he plans suicide.

Verses 23-24: Jesus explains the fundamental divide: "You are from below; I am from above. You are of this world; I am not of this world." He emphasizes that they will die in their sins unless they believe "that I am he – the Messiah, God’s – Yehovah’s anointed one.

Verses 25-27: When pressed about his identity, Jesus - Yeshua responds with a somewhat enigmatic statement essentially pointing to his consistent message about the Father and the coming kingdom of God. John notes their failure to understand his reference to the Father.

Verses 28-30: Jesus - Yeshua prophesies his crucifixion ("When you have lifted up the Son of Man") and explains this will reveal his identity as the Son of God, and his mission to preach the kingdom of God to the world. He emphasizes his complete dependence on unity with the Father. Many believed as a result of these words.

True Discipleship and Spiritual Freedom (8:31-47)

Verses 31-32: To the believing Jews, Jesus - Yeshua explains true discipleship: "If you abide[obay, live by that word] in my word, you are truly my disciples, and you will know the truth, and the truth will set you free."

Verses 33-36: The Jews claim they've never been enslaved to anyone (historically questionable given Egyptian, Babylonian, and current Roman rule). Jesus - Yeshua clarifies he is speaking of a spiritual slavery to sin. He distinguishes between slaves (temporary) and sons (permanent) in relation to the household, emphasizing that the Son can provide true freedom.

Verses 37-40: Jesus - Yeshua acknowledges their Abrahamic descent but contrasts their desire to kill him with Abraham's character. He distinguishes between physical and spiritual lineage, stating they're doing their father's works [Satan's] implying their spiritual father isn't Abraham.

Verses 41-47: The conversation intensifies as the Jews claim God - Yehovah as their Father. Jesus - Yeshua challenges this, stating that if God - Yehovah were their Father, they would love Him, since he came from God - Yehovah. He declares their father is actually the devil, "a murderer from the beginning" and "the father of lies." He explains they can't understand his words because they don't belong to God - Yehovah.

Jesus – Yeshua proclaims his origin in the mind of God from before the creation of the ages (8:48-59)

Notice: Ephesians 1:3-4: Blessed be the God and Father of our lord Messiah Jesus - Yeshua, who has blessed us in the Messiah with every spiritual blessing in the heavenly places, even as He chose us in him before the foundation of the ages, that we should be holy and blameless before Him.

Verses 48-50: The Jews respond by calling Jesus a Samaritan and demon possessed. Jesus - Yeshua denies having a demon and states he honors his Father, though they dishonor him. He claims not to seek his own glory but that the Father seeks it for him.

Verses 51-53: Jesus - Yeshua makes the profound claim: "Truly, truly, I say to you, if anyone keeps [obeys] my word, he will never see death." The Jews point out that even Abraham and the prophets died, questioning whether Jesus claims to be greater than Abraham.

Verses 54-56: Jesus - Yeshua explains that his glory comes from the Father, whom they claim as their God but don't truly know Him. He states that Abraham "rejoiced that he would see my day. He saw it and was glad" - possibly referring to Abraham's vision of the Messiah or his spiritual insight into God's plan.

Verses 57-58: When the Jews point out Jesus - Yeshua isn't yet fifty years old, Jesus delivers one of his most direct claims: "Truly, truly, I say to you, before Abraham was, I am" [He was in the mind of his God and his Father Yehovah before the foundation of the ages]

Notice: 1 Peter 1:20: "He was foreknown before the foundation of the ages but was made manifest in the last times for your sake." [Here, Peter emphasizes that Jesus was known and chosen by God before the creation of the ages, indicating God's - Yehovah's plan for salvation that predates creation.]

Revelation 13:8: "...the Lamb who was slain from the foundation of the world." [This verse metaphorically suggests that in God’s mind and plan, Jesus (the Lamb) was destined to become a sin-offering sacrifice humanity to be reconcilled to God - Yehovah from before the beginning of the ages.]

Verse 59: The Jews immediately pick up stones to stone Him for blasphemy, but Jesus -Yeshua hides and leaves the Temple, demonstrating Gdd's - Yehovah's control over the timing of his death.

Truth and Freedom

Jesus - Yeshua presents himself the one who has brought the message of spiritual truth from the Father that leads to genuine freedom. This freedom isn't political but spiritual - liberation from the bondage of sin, through a relationship with God – Yehovah and His uniquely begotten Son, the lord Messiah Jesus - Yeshua.

Spiritual vs. Physical Lineage

The chapter emphasizes that spiritual reality transcends physical ancestry. Being Abraham's physical descendants doesn't guarantee a spiritual connection to God - Yehovah; spiritual paternity is determined by moral character and response to truth.

Light vs. Darkness

The light imagery connects to both creation (Genesis 1:3) and covenant (God - Yehovah as Israel's light). Jesus - Yeshua claims to be the chosen fulfillment of God's – Yehovah’s illuminating presence in the world. Jesus – Yeshua was the outshining of the glory of his God and Father Yehovah.

Historical Context

Feast of Tabernacles

The chapter occurs during or immediately after this major Jewish festival, which included elaborate light ceremonies in the Temple courts, making Jesus - Yeshua the "light of the world" declaration particularly significant.

Literary Structure

The chapter follows a pattern of escalating controversy:

1. Mercy vs. Law (adultery woman)
2. Testimony and Authority (light of the world)
3. Origin and Destiny (where Jesus - Yeshua is going)
4. Freedom and Slavery (spiritual bondage)
5. Paternity and Character (children of God vs. Devil)
6. Existence and Eternity (before Abraham was)

Conclusion

This chapter presents Jesus - Yeshua at his most scripturally explicit, claims that demand a response. The chapter demonstrates the inevitable division the truth that creates some believe, others reject, and the conflict intensifies toward the timate confrontation at the cross. The themes of light, truth, freedom, and identity converge to present Jesus - Yeshua as the one who revels God - Yehovah, as true reflection of God - Yehovah, offering spiritual freedom - liberation to all who believe on him, while exposing the spiritual blindness of those who reject him.

JOHN CHAPTER NINE

This chapter presents one of the most detailed and theologically rich healing narratives in the Gospels.

The Man Born Blind (verses 1-12)

As he passed by, he saw a man blind from birth. And his disciples asked him: “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered: “It was not that this man sinned, or his parents, but that the works of God - Yehovah might be displayed in him. We must work the works of Him who sent me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world.” Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man's eyes with the mud and said to him: “Go, wash in the pool of Siloam” (which means Sent). So, he went and washed and came back seeing.

The neighbors and those who had seen him before as a beggar were saying: “Is this not the man who used to sit and beg?” Some said: “It is he.” Others said: “No, but he looks like him.” He kept saying: “I am the man.” So, they said to him: “Then how were your eyes opened?" He answered: “The man called Jesus - Yeshua made mud and anointed my eyes and said to me, ‘Go to Siloam and wash.’ So, I went and washed and received my sight.” They said to him: “Where is he?” He said: “I do not know.”

The chapter opens with Jesus - Yeshua and his disciple coming in contact with a man who had been blind from birth. This detail is crucial - his congenital blindness eliminates any possibility that his condition was psychosomatic or recently acquired. The disciples immediately raise a theological question that reflects common Jewish thinking of the time: "Rabbi, who sinned, this man or his parents, that he was born blind?"

This question reveals the prevailing belief that physical ailments were direct consequences of sin, either personal or inherited. Jesus - Yeshua categorically rejects this assumption, declaring that neither the man nor his parents sinned to cause his blindness. Instead, Jesus - Yeshua reframes the situation entirely: "This happened so that the works of God - Yehovah might be displayed in him."

Jesus - Yeshua then makes a profound statement about the urgency of his mission: "As long as it is day, we must do the works of Him who sent me. Night is coming, when no one can work." He follows this with one of his seven "I am" statements in John's Gospel: "While I am in the world, I am the light of the world."

The healing itself is remarkable in its methodology. Jesus - Yeshua spits on the ground, makes mud with his saliva, and anoints the man's eyes. He then instructs the man to wash in the Pool of Siloam, which John notes means "Sent." The man obeys and returns seeing. This physical process, while unusual, demonstrates Jesus' – Yeshua’ God given power over creation and his ability to use ordinary elements to accomplish extraordinary purposes.

Community Reaction and Investigation (verses 13-23)

They brought to the Pharisees the man who had formerly been blind. Now it was a Sabbath day when Jesus - Yeshua made the mud and opened his eyes. So, the Pharisees again asked him how he had received his sight. And he said to them: “He put mud on my eyes, and I washed, and I see.” Some of the Pharisees said: “This man is not from God - Yehovah, for he does not keep the Sabbath.” But others said: “How can a man who is a sinner do such signs?” And there was a division among them. So, they said again to the blind man: “What do you say about him, since he has opened your eyes?” He said: “He is a prophet.”

The Jews did not believe that he had been blind and had received his sight, until they called the parents of the man who had received his sight and asked them: “Is this your son, who you say was born blind? How then does he now see?” His parents answered: “We know that this is our son and that he was born blind. But how he now sees we do not know, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” (His parents said these things because they feared the Jews, for the Jews had already agreed that if anyone should confess Jesus to be the Messiah, he was to be put out of the synagogue.) Therefore, his parents said, “He is of age; ask him.”

The healing creates immediate controversy. The man's neighbors and those who knew him as a beggar are divided - some recognize him while others question his identity. The man repeatedly affirms: "I am the man," but they struggle to believe the transformation.

The situation becomes more complex when they bring the man to the Pharisees. Here John introduces a critical detail: this healing occurred on the Sabbath. This timing is not coincidental but reflects Jesus' – Yeshua’ deliberate challenge to religious legalism and his authority over Sabbath laws [developed by the Pharassees] such coduct brings about a formal investigation. They interrogate the man about how he received his sight, and he gives a straightforward account: "He put mud on my eyes, and I washed, and now I see." The religious leaders are divided. Some argue that Jesus - Yeshua cannot be from God - Yehovah because he breaks the Sabbath, while others question how a sinner could perform such miraculous signs.

When pressed for his opinion about Jesus - Yeshua, the formerly blind man declares: "He is a prophet." This represents the first stage of his growing faith and understanding.

Unsatisfied with this testimony, the Pharisees summon the man's parents. The parents confirm their son's identity and his congenital blindness but refuse to explain how he now sees, saying: "Ask him. He is of age; he will speak for himself." John explains their reluctance: they feared excommunication from the synagogue because the Jewish leaders had already decided that anyone who acknowledged Jesus as the Messiah would be expelled.

Second Interrogation and Excommunication (verses 24-34)

So, for the second time they called the man who had been blind and said to him: “Give glory to God - Yehovah. We know that this man is a sinner.” He answered: “Whether he is a sinner I do not know. One thing I do know, that though I was blind, now I see.” They said to him: “What did he do to you? How did he open your eyes?” He answered them: “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?: And they reviled him, saying: “You are his disciple, but we are disciples of Moses. We know that God - Yehovah has spoken to Moses, but as for this man, we do not know where he comes from.” The man answered: “Why, this is an amazing thing! You do not know where he comes from, and yet he opened my eyes. We know that God - Yehovah does not listen to sinners, but if anyone is a worshiper of God - Yehovah and does His will, God - Yehovah listens to him. Never since the world began has it been heard that anyone opened the eyes of a man born blind. If this man were not from God - Yehovah, he could do nothing.” They answered him: “You were born in utter sin, and would you teach us?” And they cast him out.

The Pharisees call the man back for a second interrogation, beginning with the demand: "Give glory to God by telling the truth. We know this man is a sinner." They want him to retract his testimony about Jesus - Yeshua.

The man's response is both humble and powerful: "Whether he is a sinner or not, I don't know. One thing I do know. I was blind but now I see." This statement has become one of the most quoted testimonies in Christian literature, representing the simple but undeniable evidence of personal transformation.

The interrogation continues with the Pharisees asking repeatedly about the healing process. The man grows bolder, asking sarcastically: "Why do you want to hear it again? Do you want to become his disciples too?" This question enrages the religious leaders, who resort to personal attacks, calling him a disciple of Jesus – Yeshua, while they claim to be disciples of Moses.

The man then delivers a remarkable scriptural argument that demonstrates growing spiritual insight. He points out the absurdity of their position: they don't know where Jesus - Yeshua comes from, yet he performed an unprecedented miracle. He argues that God - Yehovah doesn't listen to sinners but to those who are godly and do His will. He concludes with devastating logic: "Nobody has ever heard of opening the eyes of a man born blind. If this man were not from God - Yehovah, he could do nothing."

This reasoning so infuriates the Pharisees that they resort to ad hominem attacks, claiming he was "steeped in sin at birth" and had no right to lecture them. They then excommunicate him from the synagogue, which was a severe social and religious penalty in Jewish society.

Jesus Reveals Himself (verses 35-38)

Jesus - Yeshua heard that they had cast him out [of the synagogue], and having found him he said: “Do you believe in the Son of Man?” He answered: “And who is he, sir, that I may believe in him?” Jesus - Yeshua said to him: “You have seen him, and it is he who is speaking to you.” He said: “Lord, I believe,” and he worshiped [pays homage to] him.

When Jesus - Yeshua learns of the man's excommunication from the syna, he seeks him out. This detail reveals Jesus' – Yeshua’ pastoral heart - he doesn't abandon those who suffer for their association with him. Jesus - Yeshua asks: "Do you believe in the Son of Man?"

The man's response shows his continued spiritual hunger: "Who is he, sir? Tell me so that I may believe in him." Jesus - Yeshua then reveals himself directly: "You have now seen him; in fact, he is the one speaking with you."

The man's response is immediate and complete: "Lord, I believe," and he worships – pays homage to Jesus - Yeshua. This represents the full progression of his faith journey - from calling Jesus - Yeshua a man, to recognizing him as a prophet, to acknowledging him as the lord Messiah and paying homage t him who represent God - Yehovah.

Spiritual Blindness Exposed (verses 39-41)

Jesus - Yeshua said: “For judgment I came into this world, that those who do not see [spiritually] may see, and those who see may become blind.” Some of the Pharisees near him heard these things, and said to him: “Are we also blind?” Jesus - Yeshua said to them: “If you were blind, you would have no guilt; but now that you say, ‘We see,’ your guilt remains.”

Jesus uses this encounter to make a profound statement about spiritual sight and blindness: "For judgment I have come into this world, so that the blind will see and those who see will become blind."

Some Pharisees who are present take offense, asking: "What? Are we blind too?" Jesus' response is penetrating: "If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains."

This exchange reveals the deeper meaning of the chapter. Physical blindness becomes a metaphor for spiritual blindness. The man born blind represents humanity's spiritual condition - unable to see God's – Yehovah’s truth without divine intervention. The Pharisees represent those who claim spiritual sight but are actually blind to God's – Yehovah’s plan and work because of their pride and prejudice.

Scriptural Themes and Significance

This chapter develops several crucial scruptural theme. The concept of spiritual sight versus blindness runs throughout, with the physical healing serving as a sign pointing to deeper spiritual realities. The chapter also addresses the problem of suffering, rejecting simplistic cause-and-effect relationships between sin and affliction while affirming God's – Yehovah’s sovereign purposes.

The progression of faith is beautifully illustrated through the formerly blind man's journey from ignorance to paying homage to the Son of God, the Messiah. His growing boldness in defending Jesus - Yeshua contrasts sharply with the increasing hardness of the religious leaders and the fearful silence of his parents.

The chapter also highlights Jesus' – Yeshua’ identity as the light of the world and his God - Yehovah given authority over both physical and spiritual darkness. The Sabbath controversy reinforces themes about Jesus' - Yeshua's relationship to the Law and his God - Yehovah given authority.

Finally, the narrative demonstrates the cost of discipleship and the reality of persecution for those who testify about Jesus - Yeshua, while also showing God's – Yehovah’s faithfulness to seek out and encourage those who suffer for their faith.

This chapter stands as one of the most masterfully crafted accounts in John's Gospel, weaving together miracle, controversy, character development, and profound theological truth into a compelling narrative that continues to speak powerfully to readers today.

JOHN CHAPTER TEN

Context and Setting

This chapter follows immediately after Jesus' - Yeshua's healing of the man born blind in Chapter 9, creating a thematic connection between spiritual blindness and true spiritual sight. The chapter occurs during Jesus' - Yeshua's ministry in Jerusalem, around the time of the Feast of Dedication (Hanukkah) in winter, as mentioned in verse 22.

The Parable of the Sheepfold (Verses 1-6)

Jesus - Yeshua begins with a parable about sheep, shepherds, and thieves, though John notes that his audience didn't understand its meaning.

"Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep." (verses 1-2)

The imagery draws from familiar Palestinian shepherding practices. Sheepfolds were enclosed areas, often with stone walls, where multiple flocks would be kept overnight under the care of a doorkeeper. The legitimate shepherd would enter through the proper entrance, while thieves would scale the walls.

"To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." (verses 3-5)

This describes the intimate relationship between shepherd and sheep. Palestinian shepherds knew their sheep individually, often giving them names. The sheep recognized their shepherd's distinctive call and would follow only him, fleeing from unfamiliar voices.

Jesus - Yeshua as the Door (Verses 7-10)

When the crowd fails to grasp the parable's meaning, Jesus - Yeshua provides the first of two explicit interpretations:

"Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture." (verses 7-9)

Here, Jesus - Yeshua identifies himself as the door or gate. This metaphor emphasizes several crucial points:

• Exclusive Access: Jesus - Yeshua is the sole legitimate entrance to salvation
• Security: Those who enter through him are protected and saved
• Freedom: The followers of the lord Messiah Jesus – Yeshua can "go in and out," suggesting liberty and abundant provision
• Nourishment: They "find pasture," indicating spiritual sustenance

"The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly." (verse 10)

This verse contrasts Jesus' – Yeshua’ purpose with that of false leaders. While thieves seek to exploit and harm, Jesus - Yeshua offers abundant life - not merely existence, but life in its fullest spiritual dimension.

Jesus - Yeshua as the Good Shepherd (Verses 11-18)

Jesus - Yeshua then shifts to the second metaphor, presenting himself as the Good Shepherd:

"I am the good shepherd. The good shepherd lays down his life for the sheep [as a sin-offering sacrifice]. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them." (verses 11-12)

The contrast is striking:

• The Good Shepherd: Owns the sheep, sacrifices for them, protects them even unto death
• The Hired Hand: Has no personal investment, abandons the sheep when danger comes

"He flees because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father [Yehovah] knows me and I know the Father; and I lay down my life for the sheep." (verses 13-15)

Jesus - Yeshua emphasizes the reciprocal knowledge between himself and his followers, comparing it to his relationship with his God and his Father [Yehovah]. This suggests an intimate, personal relationship characterized by mutual recognition and love.

"And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So, there will be one flock, one shepherd." (verse 16)

This prophetic statement points beyond the Jewish people to the inclusion of Gentiles in the kingdom of God. The "other sheep" represents all nations who would come to faith, creating one unified flock under the lord Messiah Jesus – Yeshua’s shepherding.

"For this reason, the Father [Yehovah] loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father [Yehovah]." (verses 17-18)

These verses reveal several profound truths:

• Jesus' – Yeshua’ death is voluntary, not forced
• His sin-offering sacrifice and resurrection are central to his God and histhe Father's [Yehovah’s] plan.
• The Father's love for the Son is connected to his willing sin-offering sacrifice

Division Among the Jews (Verses 19-21)

"There was again a division among the Jews because of these words. Many of them said: 'He has a demon, and is out of his mind; why listen to him?' Others said: 'These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?'" (verses 19-21)

The Feast of Dedication Encounter (Verses 22-42)J esus' – Yeshua’ teachings create sharp division. Some dismiss him as demon-possessed or insane, while others point to his miraculous works, particularly the recent healing of the blind man, as evidence of his God - Yehovah given authority.

The scene shifts to winter and the Feast of Dedication (Hanukkah), a celebration commemorating the rededication of the Temple after its defilement by Antiochus Epiphanes.

"At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus - Yeshua was walking in the Temple, in the colonnade of Solomon. So, the Jews gathered around him and said to him: 'How long will you keep us in suspense? If you are the Messiah, tell us plainly.'" (verses 22-24)

The religious leaders demand a direct declaration of Jesus' – Yeshua’ Messianic identity. Their question suggests impatience and possibly a desire to trap him into a clear statement they could use against him.

"Jesus - Yeshua answered them: 'I told you, and you do not believe. The works that I do in my Father’s name [Yehovah] bear witness about me, but you do not believe because you are not among my sheep.'" (verses 25-26)

Jesus - Yeshua points to both his words and miraculous works as sufficient testimony to his identity as the Messiah. He attributes their unbelief not to lack of evidence but to their spiritual condition - they are not among his sheep.

"My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father [Yehovah], who has given them to me, is greater than all, and no one is able to snatch them out of the Father's [Yehovah’s] hand." (verses 27-29)

This passage provides profound assurance regarding the security of the followers of the lord Messiah Jesus - Yeshua:

• True sheep recognize and respond to Jesus' – Yeshua’ voice
• Jesus - Yeshua knows each believer personally
• The followers of the lord Messiah Jesus - Yeshua receive eternal life as a free gift from God - Yehovah.
• No external force can separate the followers of the lord Messiah Jesus from Jesus - Yeshua.
• The Father's [Yehovah’s] supreme power guarantees thier security

"I and the Father - Yehovah are one." (verse 30)

This declaration of unity with the Father - Yehovah represents just that, a unity in carrying out Yehovah’s plan of salvation.  It is a unity of purpose and cooperation to fulfill that purpose; which is to draw people to believe and trust in Yehovah and in the lord Messiah Jesus – Yeshua, looking forward to their entrance into the kingdom of God.

Attempted Stoning and Jesus' – Yeshua’ Defense (Verses 31-39)

"The Jews picked up stones again to stone him. Jesus - Yeshua answered them: 'I have shown you many good works from the Father [Yehovah]; for which of them are you going to stone me?' The Jews answered him: 'It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.'" (verses 31-33)

The religious leaders incorrectly understand Jesus'- Yeshua's claim that he and the Father were one, which in their minds he was claiming equality with God – Yehovah. He was definitely not claiming to be equal to God – Yehovah. His claim was to be in unity with God’s Plan and purpose to bring people to Salvation. Jesus – Yeshua knew what the religious leaders did not know that his beginning took place when his God and his Father Yehovah created him in the womb of his mother by the power of His Spirit. The apostle Paul knew this truth and called Jesus the 'second man' [specially created by God – Yehovah, and the last Adam.  However, the religious leaders incorrectly considered Jesus – Yeshua’s statement to be blasphemous, warranting death by stoning according to Jewish law.

"Jesus answered them: 'Is it not written in your Law, "I said, you are gods"? If he called them gods to whom the word of God - Yehovah came - and Scripture cannot be broken - do you say of him whom the Father - Yehovah consecrated and sent into the world: "You are blaspheming," because I said, "I am the Son of God - Yehovah'"? (verses 34-36)

Jesus appeals to Psalm 82:6, where human judges and those who represent God - Yehovah are called "gods" - Elohim because they represent God's – Yehovah’s authority. His argument follows a "lesser to greater" logic: if Scripture can call human representatives "gods," – Elohim, how much more appropriate is it for the one uniquely sent by the Father to claim to be the Son of God - Yehovah?

"If I am not doing the works of my Father - Yehovah, then do not believe me; but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father - Yehovah is in me, and I am in the Father - Yehovah." (verses 37-38)

Notice: Colossians 1:19: "For God - Yehovah was pleased to have all His fullness dwell in him." [This verse explicitly states that God's – Yehovah’s fullness resides in [dwells in] Jesus – Yeshua]

Colossians 2:9: For the full content of God's nature [Yehovah] lives [dwells] in the Messiah, in his humanity, [God – Yehovah indwelled the lord Messiah Jesus with the fullness of His nature, enabling him to carry out His will perfectly in what He commissioned him to do.]

Jesus - Yeshua offers his works as evidence of them being done in unity with the Father - Yehovah. He challenges them to evaluate his claims based on his miraculous deeds, which demonstrate God’s power and authority.

"Again, they sought to arrest him, but he escaped from their hands." (verse 39)

Despite their attempts to seize him, Jesus - Yeshua evades capture, suggesting God's - Yehovah's protection, and that his appointed time had not yet come according to God's - Yehovah's Plan.

Withdrawal Beyond the Jordan (Verses 40-42)

"He went away again across the Jordan to the place where John had been baptizing at first, and there he remained. And many came to him. And they said: "John did no sign [not miraculous works], but everything that John said about this man was true." And many believed in him there. (verses 40-42)

Jesus - Yeshua withdraws to the region where John the Baptist had ministered, creating a connection between the two ministries, which involve the preaching of the kingdom of God. The people's comparison between John and Jesus - Yeshua is instructive: while John performed no miracles, his testimony about Jesus - Yeshua proves accurate, leading many to faith.

The Good Shepherd Motif

The shepherd imagery connects to Old Testament passages like Psalm 23 and Ezekiel 34, where God - Yehovah is portrayed as Israel's shepherd. Jesus' – Yeshua’ claim to be the Good Shepherd asserts his identity as the Son of God – Yehovah and his loving ministry.

Salvation and Security

The chapter emphasizes both the exclusivity of salvation through the lord Messiah Jesus (the door) and the eternal security of those who believe (protected by both Jesus - Yeshua and the Father - Yehovah).

Universal Scope

The mention of "other sheep" indicates God's – Yehovah’s plan extends beyond ethnic Israel to include all peoples.

Voluntary Sacrifice

Jesus' - Yeshua emphasis on laying down his life willingly highlights the voluntary nature of his sin-offering atoning sacrifice.

Historical and Cultural Context

The shepherd imagery would resonate deeply with Jesus' – Yeshua’ audience, familiar with pastoral life. The Feast of Dedication setting adds layers of meaning, as this celebration commemorated religious freedom and Temple purification - themes that parallel Jesus' – Yeshua’ mission to provide spiritual freedom and cleansing.

The controversy over Jesus'- Yeshua’ claims reflect the central scriptural tension of his ministry. Was he a blasphemous pretender or the promised Messiah? John presents in this chapter crucial evidence for the latter, inviting readers to examine Jesus' – Yeshua’ words and works and reach their own conclusion about his true identity as the Son of God - Yehovah.

JOHN CHAPTER ELEVEN

Introduction and Context

This chapter presents one of the most significant miracles in Jesus' ministry - the raising of Lazarus from the dead. This chapter provides crucial insights into the nature of death, resurrection, and Jesus' – Yeshua’ role as the life-giver, while firmly maintaining that Jesus - Yeshua operated through God's – Yehovah’s power.

Verses 1-16: The Journey to Bethany

Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So, the sisters sent to him, saying: “lord, he whom you love is ill.” But when Jesus - Yeshua heard it he said: “This illness does not lead to death. It is for the glory of God - Yehovah, so that the Son of God - Yehovah may be glorified through it.”

Now Jesus - Yeshua loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. Then after this he said to the disciples: “Let us go to Judea again.” The disciples said to him: “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” Jesus - Yeshua answered: “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him.” After saying these things, he said to them: “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him: “lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus - Yeshua told them plainly: “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” So Thomas, called the Twin, said to his fellow disciples: “Let us also go, that we may die with him.”

The chapter opens with Lazarus of Bethany falling ill. Lazarus, along with his sisters Mary and Martha, were among Jesus' – Yeshua’ closest friends. When Jesus - Yeshua receives word of the illness, his response is telling: "This sickness is not unto death, but for the glory of God - Yehovah, that the Son of God - Yehovah might be glorified thereby" (v. 4).

This statement reveals Jesus' – Yeshua’ foreknowledge of God's – Yehovah’s purpose. Jesus - Yeshua knew that God - Yehovah intended to demonstrate His power through this situation, thereby glorifying both the Himself and His Son, the lord Messiah Jesus - Yeshua. The delay of two days before Jesus travels to Judea (v. 6) was not callousness but according to God’s – Yehovah’s timing, ensuring that Lazarus would be unmistakably dead before Jesus - Yeshua arrived.

The disciples' concern about returning to Judea, where the Jews had recently sought to stone Jesus - Yeshua (v. 8), highlights the dangerous nature of this mission. Jesus' -Yeshua’ response about walking in the day versus night (vv. 9-10) metaphorically refers to walking according to God's – Yehovah’s will and timing rather than human fear or haste.

When Jesus - Yeshua declares "Lazarus is dead" (v. 14), he speaks with certainty, having received this understanding from his God and his Father - Yehovah. His statement "I am glad for your sakes that I was not there, to the intent you may believe" (v. 15) reveals the pedagogical purpose of this miracle - to strengthen the faith of his followers - disciples in God's – Yehovah’s power working through Jesus - Yeshua.

Verses 17-27: Jesus - Yeshua Encounters Martha

Upon arriving in Bethany, Jesus - Yeshua finds that Lazarus has been in the tomb for four days. This detail is significant because Jewish belief held that the soul lingered near the body for three days; by the fourth day, decomposition would have begun, making resurrection impossible by human standards.

Martha's greeting to Jesus – Yeshua: "lord, if you hadst been here, my brother had not died" (v. 21) - expresses both faith in Jesus' – Yeshua’ healing power and grief at his apparent tardiness. Her follow-up statement: "But I know, that even now, whatsoever you wilt ask of God - Yehovah, God will give it to you" (v. 22), demonstrates remarkable faith in Jesus' – Yeshua’ relationship with his God and his Father - Yehovah.

Jesus' – Yeshua’ response: "Thy brother shall rise again" (v. 23), prompts Martha's confession of belief in the resurrection at the last day (v. 24). This aligns perfectly with the teaching, that affirms the future bodily resurrection of the dead.

The pivotal moment comes with Jesus' – Yeshua’ declaration: "I am the resurrection, and the life: he/she that believes in me, though he/she were dead, yet shall he/she live: And whosoever lives and believes in me shall never die" (vv. 25-26). From a follower of the lord Messiah Jesus -  Yeshua perspective, this doesn't mean Jesus is inherently life itself, but rather that God - Yehovah has appointed him as His agent of the esurrection and eternal life. Jesus - Yeshua is the one through whom God - Yehovah grants life, both now and the future resurrection at the time of the White Throne Judgement.

Martha's confession: "I believe that you are the Messiah, the Son of God, which has come into the world" (v. 27), represents the correct understanding of Jesus' – Yeshua’ identity as the promised Messiah, the Son of God.

Verses 28-37: Jesus - Yeshua Encounters Mary and the Jews

Mary's response mirrors Martha's: "lord, if you had been here, my brother would not have died" (v. 32). The presence of mourning Jews from Jerusalem (v. 19) sets the stage for a public demonstration of God's – Yehovah’s power demonstrated through the lord Messiah Jesus - Yeshua that would reach beyond the immediate family.

Jesus' – Yeshua’ emotional response is crucial for the followers of the lord Mesiah Jesus – Yeshua understanding. The text says Jesus - Yeshua "groaned in the spirit and was troubled" (v. 33) and later "Jesus - Yeshua wept" (v. 35). These genuine human emotions demonstrate Jesus' – Yeshua’s humanity. He was truly human being in every way, experiencing real grief and distress.

The Jews' observation: "Behold how he loved him!" (v. 36), shows the genuine nature of Jesus' – Yeshua’ relationships and emotions. The question raised by some Jews: "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" (v. 37) - sets up the greater demonstration that was to follow.

Verses 38-44: The Miracle of Resurrection

At the tomb, Jesus - Yeshua again demonstrates deep emotion: "groaning in himself" (v. 38). His command:"Take you away the stone" (v. 39) meets with Martha's practical objection about the odor of decay, emphasizing the reality of death and the miraculous nature of what was about to occur.

Jesus' – Yeshua’ response to Martha: "Did I not say unto you, that if you would believe, you would see the glory of God – Yehovah? (v. 40) - connects back to his earlier statement about this sickness being for God's – Yehovah’s glory.

The prayer Jesus - Yeshua offers before calling Lazarus forth is particularly significant from a follower of the lord Messiah Jesus - Yeshua standpoint: "Father, I thank you that you have heard me. And I knew that you always hear me; but because of the people which stand by I said it, that they may believe that you have sent me" (vv. 41-42).

This prayer reveals several crucial truths:

1. Jesus - Yeshua praying to his Father, demonstrating his subordinate relationship to his God and Father Yehovah
2. Jesus - Yeshua acknowledged that God - Yehovah heard him, showing his complete dependence on the Father
3. The miracle was performed so people would believe God - Yehovah had sent Jesus - Yeshua, as His anointed one.
4. Jesus - Yeshua operated as God's – Yehovah’s agent, carrying out His Plan and Purpse of Salvation.

The command: "Lazarus, come forth" (v. 43) was spoken with the God - Yehovah given authority. The immediate response - Lazarus emerging bound in grave clothes - provided undeniable proof of the miracle's reality.

Verses 45-57: The Aftermath and Its Consequences

The miracle's impact was immediate and divisive. Many Jews believed in Jesus - Yeshua (v. 45), but others reported to the Pharisees (v. 46). This division reflects the choice people must make when confronted with God's – Yehovah’s truth and power.

The Sanhedrin's response reveals political calculation rather than honest evaluation of the evidence. Caiaphas' prophecy: "it is expedient for us, that one man should die for the people, and that the whole nation perish not" (v. 50) is interpreted by John as unconscious prophecy about Jesus' – Yeshua’ atoning death (vv. 51-52).

From a follower of the lord Messiah Jesus – Yeshua’s perspective, this prophecy about Jesus - Yeshua dying "for that nation" and gathering together "the children of God - Yehovah that were scattered abroad" points to Jesus' – Yeshua’s role as the sin-offering sacrifice for sin on the cross, and the unifier of God's – Yehovah’s people, both Jewish and Gentile followers of the lord Messiah Jesus - Yeshua.

The chapter concludes with Jesus - Yeshua withdrawing to Ephraim (v. 54) and the heightened tension as Passover approached, with orders given for Jesus' – Yeshua’ arrest (vv. 55-57).

The scriptural iIplications from a Follower of the lord Messiah Jesus – Yeshua’ Perspective

This chapter reinforces several key New Testament – Covenant teachings:

The Nature of Death: Lazarus was truly dead, not merely sleeping or in an intermediate state. His resurrection demonstrates that death is the cessation of life, not the separation of an immortal soul from the body.

Jesus' – Yeshua’s Humanity: Jesus' emotions, prayers to the Father, and acknowledgment of dependence on God - Yehovah all affirm his genuine humanity while serving as God's – Yehovah’s appointed agent.

Notice: The Jewish Law of Agency, referred to as Shlichut (שְׁלִיחוּת) in Hebrew, is a foundational legal concept in Jewish law (Halacha) that allows a person (the meshaleach) to appoint an agent (the shaliach) to perform certain acts on their behalf.

*The shaliach acts as an extension of the meshaleach, meaning the actions of the agent are considered as though they were performed by the principal.

*The Talmud states, "The agent of a person is like the person himself"

The Power of God - Yehovah: The miracle was performed through God's – Yehovah’s power, with Jesus - Yeshua serving as the channel - agent through which the Father worked. This maintains the proper distinction between the one true God - Yehovah (the Father) and His Son, the lord Messiah Jesus - Yeshua.

Future Hope: The resurrection of Lazarus serves as a preview and promise of the future resurrection when the lord Messiah Jesus - Yeshua returns, offering hope to all who are the followers of the lord Messiah Jesus.

Jesus - Yeshua as Messiah: The miracle confirms Jesus' – Yeshua’ identity as the Messiah, the Son of God, sent by the Father to bring eternal life to humanity.

This chapter thus stands as a powerful testimony to God's – Yehovah’s power working through His Son, the lord Messiah Jesus - Yeshua, providing both historical evidence of Jesus' – Yeshua’ godly mission and the scriptural foundation for the followers of the lord Messiah Jesus – Yeshua hope of resurrection and eternal life through faith in God’s - Yehovah's anointed one, the lord Messiah Jesus - Yeshua.

JOHN CHAPTER TWELVE

Introduction

This chapter marks a pivotal moment in Jesus' – Yeshua’ ministry, transitioning from his public work to the final week leading to his crucifixion. From a follower of the lord Messiah Jesus’ – Yeshua’ perspective, this chapter powerfully demonstrates Jesus - Yeshua as the promised Messiah while maintaining his humanity and subordination to the Father.

The Anointing at Bethany (Verses 1-8)

"Six days before the Passover, Jesus - Yeshua came to Bethany, where Lazarus lived, whom Jesus - Yeshua had raised from the dead."

The timing is significant - six days before Passover places this event on the Sabbath before Jesus' – Yeshua’ final week. The followers of the lord Messiah Jesus – Yeshua see the resurrection of Lazarus as a literal, physical miracle demonstrating God's – Yehovah’s power working through His Son, the lord Messiah Jesus - Yeshua.

Mary's anointing of Jesus with expensive perfume worth a year's wages represents complete devotion and recognition of Jesus' – Yeshua’ Messianic status. Her act of wiping his feet with her hair shows profound humility and love. The followers of the lord Messiah Jesus – Yeshua understand this as prophetic preparation for Jesus' – Yeshua’ burial, as he himself explains.

Judas' concern about the poor, while appearing noble, reveals his true character - he was a thief who helped himself to the money bag. This demonstrates human nature's capacity for self-deception and greed, themes central to the followers of the lord Messiah Jesus – Yeshua understanding of why salvation requires God's – Yehovah’s intervention through the lord Messiah Jesus - Yeshua.

The Triumphal Entry (Verses 9-19)

"The next day the great crowd that had come for the festival heard that Jesus - Yeshua was coming to Jerusalem. They took palm branches and went out to meet him, shouting: 'Hosanna! Blessed is he who comes in the name of the Lord - Yehovah! Blessed is the king of Israel!'"

The crowd's recognition of Jesus - Yeshua as the "king of Israel" fulfills Old Testament prophecies about the Davidic Messiah. The followers of the lord Messiah Jesus – Yeshua emphasize that Jesus - Yeshua is the literal heir to David's throne, destined to rule over a restored Israel in God's – Yehovah’s Kingdom on earth.

The quotation from Zechariah 9:9 about the King coming "gentle and riding on a donkey" demonstrates Jesus' – Yeshua’ humility. Unlike earthly conquerors who rode war horses, Jesus - Yeshua comes in peace. This aligns with the followers of the lord Messiah Jesus – Yeshua understanding that Jesus' – Yeshua’ first advent was to accomplish redemption and salvation to all who would believe in him, while his second coming will establish the Kingdom of God.

The Pharisees' statement that "the whole world has gone after him" ironically prophesies the gospel's eventual spread to the Gentiles, though they meant it as an expression of frustration.

The Hour Has Come (Verses 20-36)

"Jesus - Yeshua replied, 'The hour has come for the Son of Man to be glorified.'"

When Greeks come seeking Jesus - Yeshua, it signals that his mission is about to reach beyond Israel to all nations. Jesus - Yeshua recognizes this as the appointed time for his sin-offering sacrificial death. The followers of the lord Messiah Jesus - Yeshua understand "the hour" as referring to God's – Yehovah’s predetermined plan of salvation, not Jesus - Yeshua acting independently.

The Grain of Wheat Analogy

"Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds."

This agricultural metaphor explains the necessity of Jesus’ - Yeshua' sin-offering sacrificial death for the multiplication of his followers. The followers of the lord Messiah Jesus - Yeshua see this as a literal death followed by a literal resurrection. Jesus - Yeshua must die to break the power of sin and death.

Jesus' Humanity Displayed

"Now my soul is troubled, and what shall I say? 'Father, save me from this hour'? No, it was for this very reason I came to this hour."

This passage powerfully demonstrates Jesus' – Yeshua’ genuine humanity. He experiences real emotional distress at the prospect of death, which would be impossible if he were God incarnate in the Trinitarian sense. The followers of the lord Messiah Jesus - Yeshua see this as evidence that Jesus - Yeshua possessed true human nature, that he was a human being in every sense, capable of temptation and suffering, and death, yet without sin.

The voice from heaven affirming "I have glorified it and will glorify it again" shows the Father's – Yehovah’s approval and support of His Son, the lord Messiah Jesus - Yeshua. Some heard thunder, others an angel demonstrating how God's - Yehovah's communication can be variously perceived.

Judgment and Light

"Now is the time for judgment on this world; now the prince of this world [Satan] will be driven out. And I, when I am lifted up from the earth, will draw all people to myself."

Jesus' – Yeshua’ crucifixion becomes the means of defeating sin and death (the "prince of this world - Satan"). The "lifting up" refers both to crucifixion and exaltation.

The urgency of walking in the light while it is available emphasizes human responsibility to respond to God's – Yehovah’s revelation through the lord Messiah Jesus - Yeshua. Those who reject the light and choose darkness, demonstrate the moral nature of God's - Yehovah's judgment.

The Verdict of Unbelief (Verses 37-50)

"Even after Jesus - Yeshua had performed so many signs in their presence, they still would not believe in him."

Fulfillment of Isaiah's Prophecy

John quotes Isaiah 53:1 and 6:10 to explain Israel's rejection of their Messiah. From a follower of the lord Messiah Jesus’ – Yeshua’ perspective, this demonstrates God's – Yehovah’s foreknowledge of human response while maintaining individual responsibility. God - Yehovah doesn't cause unbelief, but He knows who will choose to believe, according to His foreknowledge.

The blinding and hardening described in Isaiah represents the natural consequence of persistent rejection of the revelation of God – Yehovah given in the scriptures. When people continually choose darkness, they lose the capacity to perceive light. This judicial blindness affects those who love human praise more than God's – Yehovah’s approval.

Secret Believers

"Yet at the same time many even among the leaders believed in him. But because of the Pharisees they would not openly acknowledge their faith for fear they would be put out of the synagogue."

Some leaders believed but feared social consequences. This illustrates the tension between faith and worldly position. The followers of the lord Messiah Jesus – Yeshua emphasize that true discipleship requires public confession and commitment, not merely a private belief, that produces no fruit.

Jesus' Final Public Declaration

"Whoever believes in me does not believe in me only, but in the One who sent me."

Jesus' – Yeshua’ final public words emphasize his role as the Father's – Yehovah’s representative - agent. He consistently points to the Father - Yehovah as the source of his authority, miraculous works and the message about the coming kingdom of God

The statement "I did not come to judge the world, but to save the world" refers to Jesus' – Yeshua’ first advent. His primary mission was redemptive, not judicial, though his words will judge those who reject them at the last day.

The Authority Behind the Message

"For I did not speak on my own, but the Father - Yehovah who sent me commanded me to say all that I have spoken."

This verse is crucial for the understanding of the followers of the lord Messiah Jesus - Yeshua. Jesus - Yeshua explicitly states he doesn't speak independently but only what the Father - Yehovah commands him to say. This demonstrates his complete subordination to the Father's – Yehovah’s will and authority. The Father's – Yehovah’s commandment leads to eternal life, and Jesus - Yeshua speaks exactly what the Father - Yehovah has told him to say.

Theological Insights

The Nature of the lord Messiah Jesus - Yeshua

Throughout this chapter Jesus - Yeshua demonstrates both his Messianic authority and his humanity. He experiences genuine emotion, acknowledges his dependence on the Father - Yehovah, and consistently points to God - Yehovah as the source of his power and message. This supports the position that Jesus is the Son of God.

The Kingdom of God

The triumphal entry points forward to Jesus' – Yeshua’ future role as King of Israel when the Kingdom of God is established on earth. The followers of the lord Messiah Jesus - Yeshua emphasize that this kingdom will be literal and earthly, with Jesus - Yeshua seated on the throne of David, ruling from Zion - Jerusalem over a restored Israel and extending dominion over nations.

Salvation and Judgment

The chapter illustrates both God's – Yehovah’s desire to save through the lord Messiah Jesus - Yeshua and the reality of judgment for those who reject the light. Salvation comes through believing in the lord Messiah Jesus - Yeshua as God's – Yehovah’s appointed Savior, while judgment results from willful rejection of the words given by God – Yehovah through His Son, the lord Messiah Jesus - Yeshua.

Human Nature and Sin

The various human responses - Mary's devotion, Judas' greed, the crowd's fickleness, the leaders' fear - demonstrate the complexity of human nature and the need for God’s – Yehovah’s grace. Sin is not merely individual acts but a principle affecting all humanity, requiring God's – Yehovah’s intervention through the sin-offering sacrifice of the lord Messiah Jesus – Yeshua on the cross.

Notice a definition of human nature: Jerimiah 17:9: The heart is deceitful above all things, and desperately sick; who can understand it?

Conclusion

This chapter serves as a bridge between Jesus' public ministry and his passion. It demonstrates his identity as the promised Messiah while maintaining his humanity and subordination to his God and his Father - Yehovah. The chapter's themes of sacrifice, faith, judgment, and the Kingdom align perfectly with core New Testament – Covenant teaching about the nature of the lord Messiah Jesus - Yeshua, the purpose of his mission preaching about the coming kingdom of God, and the hope of his followers in that coming Kingdom of God.

The various human responses to Jesus' – Yeshua's - worship, betrayal, acclaim, rejection - mirror the choices facing all people who encounter the gospel about the kingdom of God and the name of Jesus - Yeshua. The chapter calls for decisive faith and commitment, warning that the light will not always be available and that our response to the lord Messiah Jesus - Yeshua determines our eternal destiny.

Note: Acts 8:12: when they believed Philip’s preaching of the things concerning the Kingdom of God and the name of the lord Messiah Jesus - Yeshua, they were baptized, both men and women.

JOHN CHAPTER THIRTEEN

Introduction

This chapter marks a pivotal transition in the Gospel narrative, moving from Jesus's – Yeshua’s public ministry to his final private teachings with the disciples. This chapter introduces the "Upper Room Discourse" (chapters 13-17) and demonstrates Jesus's – Yeshua’s supreme love through both symbolic action and prophetic warning. From a follower of the lord Messiah Jesus’ – Yeshua’s perspective, this chapter emphasizes Jesus's perfect humanity, his role as the suffering servant, and the moral transformation required of his followers.

Verse-by-Verse Analysis

Verses 1-3: The Setting and Jesus's Knowledge

"Now before the feast of the Passover, when Jesus - Yeshua knew that his hour was come that he should depart out of this world unto the Father [Yehovah], having loved his own who were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus - Yeshua knowing that the Father had given all things into his hands, and that he was come from God - Yehovah, and went to God - Yehovah..."

The temporal setting is crucial - this occurs before the Passover feast, establishing the symbolic connection between the lord Messiah Jesus – Yeshua’s sin-offering sacrifice and the Passover lamb. The phrase "his hour had come" reflects John's theology of God’s – Yehovah’s timing throughout his Gospel.

From the perspective of a follower of the lord Messiah Jesus - Yeshua, Jesus' – Yeshua’s knowledge of his approaching death demonstrates his perfect submission to his God and his Father Yehovah’s will. His "coming from God - Yehovah" refers to his God given commission and empowerment. The statement that "the Father - Yehovah had given all things into his hands" shows the delegated authority Jesus - Yeshua possessed as the perfect sinless human representative - agent of God - Yehovah.

Verses 4-5: The Act of Washing

"He rises from supper and laid aside his garments; and took a towel, and girded himself. After that he poured water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded."

This dramatic action would have shocked the disciples. Foot-washing was typically performed by the lowest servants, and certainly not by a rabbi or teacher. Jesus's – Yeshua’s deliberate removal of his outer garments and girding himself with a towel demonstrates his voluntary assumption of the servant's role.

The followers of the lord Messiah Jesus – Yeshua emphasize that this act reveals Jesus's – Yeshua’s perfect character - his humility despite his exalted position as God's – Yehovah’s Son. It foreshadows his ultimate act of service in laying down his life as a sin-offering sacrifice on the cross. The symbolism is profound: just as Jesus - Yeshua literally lowered himself to cleanse their feet, he would spiritually lower himself to provide cleansing from sin through his sin-offering sacrifice on the cross.

Verses 6-11: Peter's Protest and Jesus's  Yeshua’s Response

"Then cometh he to Simon Peter: and Peter says unto him: lord, do you wash my feet? Jesus answered and said unto him: What I do you know not now; but you shalt know hereafter. Peter saith unto him: You shall never wash my feet. Jesus answered him: If I wash you not, you have no part with me. Simon Peter saith unto him: lord, not my feet only, but also my hands and my head. Jesus says to him: He that is washed need not save to wash his feet but is clean every whit: and you are clean, but not all. For he knew who should betray him; therefore, he said, you are not all clean."

Peter's initial refusal reflects his misunderstanding of Jesus's – Yeshua’s mission and the nature of true greatness. His impetuous character is again displayed - first rejecting the washing entirely, then requesting a complete bath.

Jesus's – Yeshua’s response contains both immediate practical meaning and deeper spiritual significance. The phrase: "if I wash you not, you have no part with me" indicates that accepting Jesus's – Yeshua’s service (both in foot-washing and ultimately in his sin-offering sacrificial death) is essential for fellowship with him.

The distinction between being "washed" (completely bathed) and needing only feet washed reflects both the immediate situation (guests arriving would have bathed at home but needed dusty feet cleaned) and spiritual reality. Those who have been baptized and forgiven are "clean every whit" in God's – Yehovah’s sight, but still need ongoing cleansing from daily sins.

The reference to "not all" being clean clearly points to Judas, whose betrayal was already forming in his mind. This demonstrates Jesus's – Yeshua’s awareness of human hearts while maintaining his own humanity.

Verses 12-17: The Lesson Explained

"So, after he had washed their feet, and had taken his garments, and was set down again, he said unto them: Know you what I have done to you? You call me Master and lord: and you say well; for so I am. If I then, your lord and Master, have washed your feet; you also ought to wash one another's feet. Verily, verily, I say unto you, the servant is not greater than his lord; neither he that is sent greater than He that sent him. If you know these things, happy are you if ye do them."

Jesus - Yeshua makes explicit the lesson of the foot-washing. The logic is clear: if the master serves, how much more should servants serve one another. This directly contradicts worldly concepts of hierarchy and authority.

Some followers of the lord Messiah Jesus – Yeshua communities practice literal foot-washing as an ordinance, while others emphasize the spiritual principle of humble service. The key point is the reversal of worldly values - greatness is measured by service, not by being served.

The phrase "He that is sent" (Greek: apostolos) is particularly significant. Jesus - Yeshua, as the one sent by God - Yehovah, demonstrates perfect obedience and humility. His apostles must follow this pattern. The blessing promised to those who "do them" emphasizes that knowledge without practice is worthless. Faith without works is dead!

Verses 18-20: The Betrayal Foretold

"I speak not of you all: I know whom I have chosen but that the scripture might be fulfilled, He that eat bread with me has lifted up his heel against me. Now I tell you before it come, that, when it comes to pass, you may believe that I am he. Verily, verily, I say unto you, he that receives whomsoever I send receives me; and he that receivesh me receives Him that sent me."

Jesus - Yeshua quotes Psalm 41:9, showing how his betrayal fulfills Old Testament prophecy. The imagery of eating bread together emphasizes the intimacy violated by betrayal - sharing meals created bonds of loyalty in ancient culture.

The purpose of foretelling the betrayal is apologetic - when it happens, the disciples will understand that Jesus - Yeshua knew it beforehand, confirming his God - Yehovah given commission (prophetic insight - foreknowledge given by God - Yehovah).

The chain of authority mentioned (Father → Jesus → apostles) reflects the followers of the lord Messiah Jesus - Yeshua understanding of Jesus's delegated authority. Receiving Jesus's – Yeshua’s representatives means receiving Jesus - Yeshua, and receiving Jesus - Yeshua means receiving the Father - Yehovah who sent him.

Verses 21-30: Judas Identified

"When Jesus had thus said, he was troubled in spirit, and testified, and said: Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked one on another, doubting of whom he spoke. Now there was leaning on Jesus' – Yeshua’ breast one of his disciples, whom Jesus - Yeshua loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spoke. He then lying on Jesus' breast said unto him: lord, who is it? Jesus - Yeshua answered, he it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him: That you do, do quickly. Now no man at the table knew for what intent he spoke this unto him. For some of them thought, because Judas had the bag, that Jesus - Yeshua had said unto him, buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night."

Jesus's emotional distress ("troubled in spirit") demonstrates his genuine humanity. The betrayal by a close associate caused real anguish, showing that Jesus - Yeshua experienced full human emotions without sin.

The seating arrangement reflects Middle Eastern customs - reclining at low tables with the beloved disciple positioned to Jesus's – Yeshua’s right. The identification of Judas through giving him the sop (a piece of bread dipped in sauce) was done discretely, maintaining dignity even toward the betrayer.

The phrase "Satan entered into him" represents the moment when Judas's internal struggle ended and he committed fully to betrayal.

The dramatic note "and it was night" serves both literal and symbolic purposes - darkness representing the moral and spiritual darkness of betrayal.

Verses 31-35: The New Commandment

"Therefore, when he was gone out, Jesus said, now is the Son of man glorified, and God - Yehovah is glorified in him. If God - Yehovah be glorified in him, God - Yehovah shall also glorify him in Himself, and shall straightway glorify him. Little children, yet a little while I am with you. You shall seek me: and as I said unto the Jews, Whither I go, you cannot come; so now I say to you. A new commandment I give unto you, that you love one another; as I have loved you, that you also love one another. By this shall all men know that you are my disciples, if you have love one to another."

With Judas's departure, Jesus - Yeshua speaks more freely about his approaching glorification through death and resurrection. The mutual glorification of Father - Yehovah and Son reflects their perfect unity of purpose and plan.

The tender address "little children" reveals Jesus's – Yeshua’s pastoral heart and the disciples' spiritual immaturity despite their time with him. His departure will test their faith and maturity.

The "new commandment" builds upon existing commands to love God and neighbor but adds the specific standard "as I have loved you." This love is defined by Jesus's – Yeshua’s example - sacrificial, serving, forgiving, and unconditional.

This love becomes the distinguishing mark of the followers of the lord Messiah Jesus – Yeshua discipleship - not miraculous powers, not perfect teaching, but genuine love for fellow followers of the lord Messiah Jesus - Yeshua. This has profound implications for the called-out Assemblies unity and witness.

Verses 36-38: Peter's Bold Claim

"Simon Peter said unto him: lord, where are you going Jesus - Yeshua answered him: Where I go, you cannot not follow me now; but you shalt follow me afterwards. Peter said unto him: lord, why can I not follow you now? I will lay down my life for your sake. Jesus answered him: Will thou lay down your life for my sake? Verily, verily, I say unto you, the rooster shall not crow, till you have denied me three times."

Peter's characteristic impulsiveness leads to a bold but premature claim. His question about Jesus's destination shows continued misunderstanding of Jesus's mission - he still expects a political/military campaign rather than a sin-offering sacrificial death.

Jesus's prediction of Peter's denial demonstrates prophetic insight while also showing gentle understanding of human weakness. The specific detail (rooster crowing) would later serve as a powerful reminder to Peter of both his failure and Jesus's – Yeshua’s God given foreknowledge.

The contrast between Peter's confident self-assessment and his actual performance illustrates the gap between good intentions and spiritual strength. This serves as a warning against overconfidence in our own commitment.

Theological Themes from the Perspective of the Followers of the lord Messiah Jesus - Yeshua

The Humanity of Jesus - Yeshua

Throughout this chapter, Jesus's – Yeshua’s complete humanity is evident: he experiences emotional distress, shows tender care for his disciples, and demonstrates physical service. His knowledge of future events comes through divine revelation. His authority is delegated from the Father - Yehovah.

Servant Leadership

The foot-washing episode establishes the followers of the lord Messiah Jesus - Yesua model of leadership - service rather than domination. This directly contradicts both Jewish expectations of the Messiah and Gentile concepts of authority. True greatness is measured by humble service to others.

The Nature of Discipleship

Discipleship involves accepting Jesus's – Yeshua’s service (symbolized by allowing him to wash their feet), imitating his example of humble service, and demonstrating sacrificial love toward fellow believers. Knowledge alone is insufficient - obedience and practice are essential. As James said: Faith without works is dead.

Prophecy and Divine Purpose

The fulfillment of Old Testament prophecy in Judas's betrayal demonstrates God's – Yehovah’s sovereign control over events while maintaining human responsibility. Jesus's – Yeshua’s God given foreknowledge serves to strengthen the disciples' faith when the predicted events occur.

The Community of Faith

The new commandment establishes the basis for the followers of the lord Messiah Jesus’ – Yeshua’ community - mutual love modeled after the lord Messiah Jesus - Yeshua’s love. This becomes the distinguishing characteristic of true disciples and the foundation for the called-out Assembly's unity and effective witness.

Practical Applications

This chapter challenges the followers of the lord Messiah Jesus - Yeshua to examine their own attitudes toward service, authority, and love. It calls for practical demonstration of the principles of the lord Messiah Jesus - Yeshua rather than mere intellectual assent. The warning about overconfidence (illustrated through Peter) encourages humble dependence on God's - Yehovah’s strength working through a follower of the lord Messiah Jesus - Yeshua rather than self-reliance.

The example of Judas serves as a sobering reminder that proximity to Jesus - Yeshua and knowledge of truth do not guarantee faithfulness. Continued commitment and moral integrity are essential for authentic discipleship. The ability to be totally committed to our God and Father Yehovah is only possible by the power of His indwelling presence in those who are His.

Conclusion

This chapter presents Jesus – Yeshua  at his most vulnerable and most exalted - serving his disciples while knowing his approaching death, demonstrating perfect love while experiencing human anguish, teaching profound truths through simple actions. From the perspective of a follower of the lord Messiah Jesus - Yeshua, this chapter reveals the perfect human representative - agent of God - Yehovah, whose example becomes the pattern for all who would follow him. The call to love as he loved remains the supreme challenge and privilege of true discipleship. Again, this is only possible to accomplish by the indwelling presence of the spirit of God – Yehovah in those who are followers of the lord Messiah Jesus - Yeshua.

JOHN CHAPTER FOURTEEN

Context and Setting

This chapter occurs during Jesus's – Yeshua’s final evening with his disciples before his crucifixion. Having just revealed that one would betray him, and Peter would deny him, Jesus - Yeshua now seeks to comfort his troubled followers. From the followers of the lord Messiah Jesus’ – Yeshua’s perspective, this chapter is fundamental to understanding the nature of the lord Messiah Jesus - Yeshua, the hope of resurrection, and the unity between Jesus - Yeshua and his God and his Father Yehovah.

Verses 1-3: The Promise of Resurrection

"Let not your hearts be troubled. You believe in God – Yehovah, believe Yehovah, believe also in me. In my Father's house are many dweling places; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also. "

The Understanding of the Followers of the lord Messiah Jesus - Yeshua: The "Father's house" with "many mansions" (Greek: monai - dwelling places or abiding places) refers to the earth restored under God's kingdom. The followers of the lord Messiah Jesus - Yeshua understand this as Jesus - Yeshua promising his return to establish the kingdom of God on earth, where the faithful will dwell with him.

The phrase "I will come again" is interpreted as the Second Coming of the lord Messiah Jesus - Yeshua, when he will resurrect the faithful dead and transform his living followers to become glorified, immortal men and women. The "place" being prepared is the earth renewed according to God's - Yehovah Plan, consistent with the biblical prophecies about the restoration of Israel and the establishment of the kingdom of God.

Verses 4-6: The Way, Truth, and Life 

"And you know the way to where I am going. Thomas said to him: “lord, we do not know where you are going. How can we know the way?” Jesus- Yeshua said to him: “I am the way, and the truth, and the life. No one comes to the Father - Yehovah except through me.

Interpretation: This passage emphasizes Jesus - Yeshua as the exclusive mediator between God and humanity.

Jesus is "the way" because through his teaching and sin-offering sacrifice, he revealed the path that leads to eternal life. He is "the truth" as the perfect revelation of God's – Yehovah’s Plan, Will and Character. He is "the life" because through his resurrection, he became the first fruits of the resurrection promise that is extended to all his obedient followers.

The statement "no man comes unto the Father, but by me" affirms Jesus's – Yeshua’s role as mediator, but within the framework of his humanity elevated through God's – Yehovah’s work in him and through him.

Verses 7-11: The Unity of Father and Son

“If you had known me, you would have known my Father also. From now on you do know Him and have seen Him.” Philip said to him: “lord, show us the Father, and it is enough for us.” Jesus said to him: “Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say: ‘Show us the Father’? Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does His works. Believe me that I am in the Father and the Father is in me, or else believe on account of the works themselves.”

True Perspective: When Jesus - Yeshua says:"he that has seen me has seen the Father," they understand this as meaning Jesus - Yeshua perfectly represented the Father's character, will, and purpose.

The unity described is moral and purposeful unity. Jesus - Yeshua was so perfectly aligned with God's – Yehovah’s plan, will and character that seeing Jesus - Yeshua was equivalent to seeing God's – Yehovah’s nature revealed through him as His agent. This is similar to how Moses was said to speak as God - Yehovah when delivering God's – Yehovah’s messages, or how an ambassador represents their nation.

The phrase: "I am in the Father, and the Father in me" describes the perfect harmony of will and purpose between Jesus - Yeshua and his God  and Father Yehovah, achieved through Jesus's – Yeshua’s complete submission to the Father's – Yehovah’s will.

Verses 12-14: Greater Works and Prayer

"I am telling you the truth: those who believe in me will do what I do - yes, they will do even greater things, because I am going to the Father. And I will do whatever you ask for in my name, so that the Father's glory will be shown through the Son. If you ask me for anything in my name, I will do it.

Understanding: The "greater works" refer to the apostolic ministry that would follow Jesus's – Yeshua’s ascension. Empowered by the Spirit gifts, the apostles would indeed perform remarkable miracles and, more importantly, spread the gospel of the kingdom of God throughout the known world, converting thousands rather than the smaller numbers converted during Jesus's ministry.

The promise about prayer "in my name" is understood as prayer offered according to Jesus's – Yeshua’s character and teaching, seeking the things that align with God's – Yehovah’s will as revealed through the lord Messiah Jesus - Yeshua. This doesn't make Jesus - Yeshua the object of prayer but rather the mediator through whom his followers approach Jesus - Yeshua's God and Father - Yehovah, as he acts as our High Priest.

Verses 15-17: The Promise of the Comforter

"If you love me, you will obey my commandments. I will ask the Father, and he will give you another advocate to help you and be with you forever - the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you... On that day you will realize that I am in my Father, and you are in me, and I am in you."

Interpretation: The "Comforter" (Greek: Parakletos - advocate, helper) refers to the Holy Spirit, as God's - Yehovah's power and influence. The Spirit would provide comfort, guidance, and supernatural gifts to the apostles for their ministry.

The phrase "another Comforter" indicates that Jesus himself had been their first physical comforter, and now God - Yehovah would place the Spirit of His Son to fulfill this role as spiritual comforter. This Spirit of the lord Messiah Jesus would guide them into all truth and enable them to remember and understand Jesus's – Yeshua’s teachings.

Notice: Galatians 4:6: "Because you are His sons, God - Yehovah sent the Spirit of His Son into our hearts, the Spirit who calls out, 'Abba, Father.'"

Colossians 1:27: "To them God - Yehovah has chosen to make known among the Gentiles the glorious riches of this mystery, which is the lord Messiah Jesus in you, the hope of glory."

Verses 18-21: Jesus's Return and Love's Evidence

"“I will not leave you as orphans; I am coming to you. Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live. In that day you will know that I am in my Father, and you in me, and I in you. Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.”"

The connection between love and obedience is emphasized - true love for the lord Messiah Jesus - Yeshua is demonstrated through obeying his commandments. This obedience results in the Father's love and the lord Messiah Jesus – Yeshua  self-manifestation to the believer.

Verses 22-24: Revelation and Obedience

"Judas saith unto him, not Iscariot: lord, how is it that you wilt manifest yourself unto us, and not unto the world? Jesus answered and said unto him: If a man love me, he will obey my words: and my Father will love him, and we will come unto him, and make our abode with him."

Understanding: The manifestation of the lord Messiah Jesus - Yeshua is selective, revealed to those who demonstrate their love through obedience. The promise that "we will come unto him" refers to the Father and His Son dwelling within the believer through the Spirit's influence and the follower of the lord Messiah Jesus – Yeshua transformation by God's – Yehovah’s word.

This indwelling is understood as moral and spiritual presence rather than literal, physical presence - God's – Yehovah and His Son the lord Messiah Jesus - Yeshua influence transforming the followers character and thinking by the Spirit.

Verses 25-26: The Spirit's Teaching Ministry

"These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Spirit, that the Father will send in my name, it shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you."

Interpretation: This promise was specifically fulfilled in the apostles, who were guided by the Spirit of the lord Messiah Jesus - Yeshua to remember, understand, and record Jesus's – Yeshua’s teachings accurately. The Spirit of the lord Messiah Jesus - Yeshua would ensured the reliability of the New Testament scriptures and enabled the apostles to comprehend the full significance of Jesus's – Yeshua’s words and works.

Verses 27-29: Peace and Prophecy

"Peace I leave with you, my peace I give unto you: not as the world gives, give I unto you. Let not your heart be troubled, neither let it be afraid. You have heard how I said unto you, I go away and come again unto you. If you loved me, you would rejoice, because I said, I go unto the Father: for my Father is greater than I."

Perspective: The peace Jesus - Yeshua offers is different from worldly peace for it is the deep assurance that comes from knowing God's – Yehovah’s love and promises. The statement "my Father is greater than I" is particularly significant as it clearly establishes the Father's supremacy over His Son.

This declaration supports our understanding that even in his exalted state, Jesus - Yeshua remains subordinate to the Father, having been elevated by God – Yehovah.

Verses 30-31: The Final Departure

"Hereafter I will not talk much with you: for the prince of this world comes [Satan], and hatsnothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence."

Understanding: The "prince of this world" refers to Satan, representing the power of sin and death that Jesus - Yeshua would conquer through his perfect obedience unto death. Satan had "nothing in" Jesus - Yeshua because Jesus - Yeshua had no sin nature to appeal to.

Jesus's – Yeshua’s final statement emphasizes his complete obedience to the Father's will, even unto death. This obedience was motivated by love for the Father and would demonstrate to the world the perfect unity between Father and Son in purpose and will.

Key Themes

1. The Nature of the lord Messiah Jesus - Yeshua

John 14 reveals Jesus - Yeshua as a perfect sinless human being who became a glorified immortal man through his resurrection His unity with the Father is moral and purposeful,

2. The Kingdom Hope

The "Father's house" and Jesus's – Yeshua’s promise to return point to the establishment of the kingdom of God on earth.

3. The Role of the Holy Spirit

The Spirit is understood as God's – Yehovah’s power and influence, working to comfort, guide, and empower believers.

4. Conditional Promises

Throughout the chapter, promises are tied to faith, love, and obedience, emphasizing that eternal life is conditional upon faithful obedient response to the lord Messiah Jesus - Yeshua.

5. The Father's Supremacy

Jesus's statement that "my Father is greater than I" maintains the Father's ultimate supremacy, consistent with the monotheism of the followers of the lord Messiah Jesus - Yeshua.

Conclusion

This chapter presents Jesus - Yeshua as the perfect mediator between God - Yehovah and humanity, promising resurrection and eternal life in the kingdom of God of those who follow him faithfully and obediently. The chapter emphasizes Jesus's – Yeshua’s humanity, his perfect obedience to the Father, and the hope of his return to establish God's – Yehovah’s rule on earth. The unity described between Father and Son is understood as perfect harmony of will and purpose maintaining the scriptural teaching of one God - Yehovah, the Father, who is working through His Son, the lord Messiah Jesus - Yeshua to accomplish human redemption, salvation.

JOHN CHAPTER FIFTEEN

This chapter presents Jesus' – Yeshua’ teaching about the vine and the branches, delivered during his final discourse with the disciples before his crucifixion. From a follower of the lord Messiah Jesus' - Yeshua's perspective, this chapter reveals crucial truths about the lord Messiah Jesus’s – Yeshua’s nature, the relationship between believers and the lord Messiah Jesus - Yeshua, and the conditions for spiritual fruitfulness.

The True Vine (verses 1-8)

“I am the true vine, and my Father is the husbandman. Every branch in me that bears not fruit, He takes it away: and every branch that bears fruit, He cleanses it, that it may bear more fruit. Already you are clean because of the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so, neither can you, except you abide in me. I am the vine, you are the branches: He that abides in me, and I in him, the same bears much fruit: for apart from me you can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ask whatsoever you will, and it shall be done unto you. Herein is my Father glorified, that you bear much fruit; and so, shall you be my disciples

Jesus - Yeshua declares himself "the true vine" while identifying the Father as "the husbandman" or vinedresser. This imagery is deeply rooted in Old Testament symbolism where Israel was frequently represented as God's - Yehovah's vine (Psalm 80:8-16, Isaiah 5:1-7, Jeremiah 2:21). However, Israel had become a degenerate vine that failed to produce the fruit God - Yehovah desired. Jesus - Yeshua, as the true vine, represents the faithful Israel - the one who perfectly fulfilled God's – Yehovah’s purposes.

The scriptures emphasizes that Jesus - Yeshua, though the Son of God - Yehovah, remains subordinate to the Father, as the second man specially created by Him, Adam being the first. The Father is portrayed as the who tends the vine, reinforcing the Biblical teaching that God - Yehovah is supreme over all, including the lord Messiah Jesus. This teaching maintains the clear distinction between God the Father and His Son, with the Father as the ultimate supreme authority.

The branches represent individual followers of the lord Messiah Jesus - Yeshua who must remain connected to the lord Messiah Jesus - Yeshua to bear fruit. Those branches that bear no fruit are "taken away" - likely referring to apostates who fall away from faith. The pruning of fruit-bearing branches speaks to the discipline and trials that genuine followers of the lord Messiah Jesus – Yeshua experience, which ultimately increase their spiritual productivity. This process requires active participation from the followers of the lord Messiah Jesus – Yeshua in maintaining their connection to the lord Messiah Jesus – Yeshua through their obedience and faithfulness.

Abiding in the lord Messiah Jesus - Yeshua (verses 9-17)

Even as the Father has loved me, I also have loved you: abide you in my love. If you obey - keep my commandments, you shall abide in my love; even as I have kept - obeyed my Father’s commandments and abide in His love. These things have I spoken unto you, that my joy may be in you, and that your joy may be made full. This is my commandment, that you love one another, even as I have loved you. greater love hash no man than this, that a man lay down his life for his friends. You are my friends, if you do the things which I command you.

The concept of "abiding" appears repeatedly throughout this passage, emphasizing the continuous relationship the followers of the lord Messiah Jesus - Yeshua must maintain with the lord Messiah Jesus - Yeshua. From a follower of the lord Messiah Jesus - Yeshua perspective, this abiding is not merely mystical but practical - it involves keeping the lord Messiah Jesus’ – Yeshua's ommandments, particularly the command to love one another. This connects to the broader scriptural emphasis on works and obedience as evidence of genuine faith.

Jesus - Yeshua speaks of his love for the disciples being rooted in his God and his Father's love for him, again demonstrating the hierarchical relationship between God and humanity. The Son's love flows from the Father's love, showing dependency. This supports the scriptural position that the lord Messiah Jesus’ – Yeshua’s nature is derived from the Father..

The transition from servants to friends (verse 15) is significant. Servants - slaves act without understanding their master's purposes, but friends are given insight into God's – Yehovah’s plans. This reflects the progressive revelation given to the apostles and, by extension, to all the followers of Jesus - Yeshua who study and understand God's – Yehovah’s word. The tradition of followers of the lord Messiah Jesus - Yeshua places strong emphasis on studying the scriptures  and understanding prophecy, seeing this knowledge as part of the friendship relationship with the lord Messiah Jesus - Yeshua.

The World's Hatred (verses 18-27)

If the world hates you, you know that it hash hated me before it hated you. If you were of the world, the world would love its own: but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also. But all these things they will do unto you for my name’s sake, because they know not Him [Yehovah] that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no excuse for their sin. He that hate me hates my Father also. If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and my Father. But this comes to pass, that the word may be fulfilled that is written in their law, they hated me without a cause. But when the comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall bear witness of me: and you also bear witness, because you have been with me from the beginning.

Notice: Jesus said he was the way, the light and the truth.

Jesus - Yeshua warns his disciples that the world will hate them as it hated him. This section is particularly relevant to a follower of the lord Messiah Jesus' - Yeshua's self-understanding as being a minority among a lot of those who profess to be believers, but their fruit shows they are not, these generate opposition and misunderstanding. Only about three percent of the people in Christendom are true followers of the lord MEssiah Jesus - Yeshua. The hatred of the world is presented not as persecution for its own sake, but as a consequence of being chosen out of the world and representing values in opposition to the values of this world. Jesus - Yeshua said that those who would persecute his true followers would be members of their own household.

The reference to persecution fulfilling the scripture "They hated me without a cause" (Psalm 35:19, 69:4) demonstrates how the followers of the lord Messiah Jesus - Yeshua experience fulfilled Old Testament prophecies. This pattern of prophetic fulfillment is central to biblical interpretation, which sees the Hebrew scriptures as fundamentally Messianic in their ultimate meaning.

Jesus - Yeshua explains that those who reject him also reject his God and Father Yehovah who sent him. This reinforces the agency relationship between Father and Son – the Messiah came as God's representative - agent. The scriptural position maintains that the lord Messiah Jesus - Yeshua authority derives entirely from his appointment by the Father, supporting the rejection of the Trinity doctrine, which cannot be proved scripturally.

The promise of the Comforter (Paraclete) who will testify of the lord Messiah Jesus - Yeshua refers to the Holy Spirit, that his true followers understand is not a separate person but is God's power and influence that worked through the apostles and early called-out Assembly. This Spirit would enable the disciples to bear witness effectively about the lord Messiah Jesus - Yeshua, particularly through the miraculous gifts that confirmed their testimony in the apostolic age.

Theological Implications

This chapter strongly supports several key scriptural teachings. The clear subordination of the Son to the Father throughout the passage aligns with their understanding of the lord Messiah Jesus - Yeshua as the Son of God in a literal sense - begotten of the Father, as the second man specially created by God, and therefore dependent upon Him, rather than being a co-equal member of a Trinity. Jesus – Yeshua’s had his beginning in the womb of his mother Mary, as a special creation brought about by God’s Holy Spirit.

The emphasis on works and obedience as evidence of abiding in the lord Messiah Jesus - Yeshua resonates with the true believers understanding that faith must be accompanied by faithful living. While salvation is by grace through faith, that faith must be demonstrated through keeping - obeying the lord Messiah Jesus’ – Yeshua’s commandments and bearing spiritual fruit.

The organic connection between the lord Messiah Jesus - Yeshua and his followers illustrated by the vine metaphor also supports the scriptural view of the called-out Assembly as the body of the Messiah - a close-knit community of the followers of Jesus - Yeshua who share a common hope and calling. This unity is not merely organizational but spiritual and based on the scriptures, requiring agreement on fundamental scriptural truths.

The chapter's emphasis on love as the defining characteristic of discipleship aligns with the followers of the lord Messiah Jesus - Yeshua community values, though they would interpret this love as necessarily including living out the life lord Messiah Jesus – Yeshua, who indwells them faithfully. Love for the lord Messiah Jesus - Yeshua and his fellowers is demonstrated through adherence to apostolic teaching and mutual support within the community of faith.

The warning about worldly opposition serves to prepare the followers of the lord Messiah Jesus - Yeshua for the reality that true followerss will often be at odds with popular religious and social trends. For true followers of the lord Messiah Jesus - Yeshua, this validates their distinctive opposition to teaching on issues like the Trinity, immortal soul teachings, and other mainstream Christian teachings that are based on their traditions. Jesus - Yeshua to not follow the tradition of men, but follow and obey his words.

This chapter thus provides a comprehensive foundation for understanding the followers of the lord Messiah Jesus' - Yeshua's relationship to Jesus - Yeshua; the necessity of spiritual fruitfulness, and the costs associated with genuine discipleship. All themes that resonate deeply with a true follower of Jesus - Yeshua practice of being true followers of the lord Messiah Jesus – Yeshua.

JOHN CHAPTER SIXTEEN

Introduction

This chapter records Jesus' – Yeshua’ final discourse with his disciples before his crucifixion, containing some of his most profound teachings about the coming persecution, the work of God’s – Yehovah’s Spirit, and the nature of Jesus’ – Yeshua’s relationship with the Father. It emphasizes the fundamental unity between God the Father and His Son while maintaining their distinct roles, and provides a crucial understanding about the Spirit's function in the apostolic age.

Verses 1-4: Warning of Coming Persecution

"These things have I spoken unto you, that you should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever kills you will think that he doeth God – Yehovah’s service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, you may remember that I told you of them."

Jesus - Yeshua prepares his disciples for the inevitable persecution they will face. The Greek word "skandalizo" (offended) means to cause to stumble or fall away. The lord Messiah Jesus’ – Yeshua’s forewarning serves as spiritual preparation, demonstrating his prophetic knowledge and care for his followers.

The reference to being "put out of the synagogues" (aposunagogos) indicates formal excommunication from Jewish religious life - a devastating social and spiritual consequence in first-century Judaism. The prediction that persecutors would believe they were serving God - Yehovah reveals the tragic irony of religious persecution throughout history.

This persecution would come because the Jewish authorities failed to recognize Jesus - Yeshua as the promised Messiah and rejected the Father who sent him. The phrase "they have not known the Father, nor me" emphasizes the essential unity of purpose between God the Father and His Son Jesus - Yeshua - to reject one is to reject the other.

Verses 5-7: The Necessity of Jesus' – Yeshua’s Departure

"But now I go my way to him that sent me; and none of you asks me, where are you going? But because I have said these things unto you, sorrow has filled your heart. Nevertheless, I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."

Jesus addresses the disciples' sorrow at his impending departure. The word "expedient" (sumphero) means profitable or advantageous. This reveals a divine economy – the lord Messiah Jesus’ – Yeshua’s physical departure was necessary for the next phase of God's - Yehovah's plan.

The "Comforter" (Parakletos) - meaning advocate, helper, or one called alongside - would not come until Jesus departed. The Holy Spirit represents God's – Yehovah’s power and presence working through the apostles. The Spirit is the means by which both the Father and His Son would continue their work through the apostolic community.

Verses 8-11: The Spirit's Work of Conviction

"And when he comes, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and you see me no more; Of judgment, because the prince of this world [Satan] is judged."

The Spirit's work through the apostles would "reprove" (elegcho) - meaning to convict, expose, or bring to light. This threefold conviction addresses fundamental human spiritual needs:

Of Sin: The primary sin is unbelief in Jesus - Yeshua as God's – Yehovah’s appointed Savior. This isn't merely intellectual doubt but willful rejection of God's – Yehovah’s revelation through His Son.

Of Righteousness: Jesus' – Yeshua’s return to the Father - Yehovah demonstrates his perfect righteousness and validates his claims. His resurrection and ascension prove he was indeed the righteous one of God.

Of Judgment: The "prince of this world" refers to Satan. The systems of human authority inspired by Satan oppose God - Yehovah, exemplified by those who crucified the lord Messiah Jesus - Yeshua. Their condemnation of the innocent one brings judgment upon themselves.

This passage demonstrates that the Holy Spirit's primary function was to bear witness to Jesus - Yeshua through the apostolic ministry.

Verses 12-15: The Spirit of Truth

"I have yet many things to say unto you, but you cannot bear them now. Howbeit when he, the Spirit of truth, has come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine and shall shew it unto you. All things that the Father has are mine: therefore I said, that He shall take of mine, and shall show it unto you."

The "Spirit of truth" would complete the disciples' education by revealing additional truths they couldn't comprehend at that time. The Spirit's role is explicitly subordinate - it does not speak "of itself" but only communicates what it receives.

The Spirit glorifies the lord Messiah Jesus - Yeshua by revealing truths received from him. The statement "All things that the Father hath are mine" shows the lord Messiah Jesus’ – Yeshua’s unique relationship with the Father as His Son, while maintaining the Father's ultimate supremacy.

The Spirit's work "to show you things to come" found fulfillment in the prophetic revelations given to the apostles, culminating in the Book of Revelation.

Verses 16-22: Sorrow Turned to Joy

"A little while, and you shall not see me: and again, a little while, and you shall see me, because I go to the Father... Verily, verily, I say unto you, That you shall weep and lament, but the world shall rejoice: and you shall be sorrowful, but your sorrow shall be turned into joy."

Jesus uses the metaphor of childbirth to illustrate the transformation of sorrow into joy. The "little while" refers to the brief period between his death and resurrection. The disciples' grief at his crucifixion would give way to overwhelming joy at his resurrection.

The comparison to a woman in labor is particularly apt - the pain is temporary and necessary for the joy that follows. This principle applies to all faithful believers who must endure present sufferings for future glory.

Verses 23-28: Prayer in Jesus' Name - Yeshua

"And in that day, you shall ask me nothing. Verily, verily, I say unto you, whatsoever you shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and you shall receive, that your joy may be full."

"In that day" refers to the post-resurrection period when the disciples would have direct access to the Father through the lord Messiah Jesus’ – Yeshua’s mediation. Praying "in Jesus' – Yeshua’s name" means praying according to his authority and in harmony with his will.

This establishes the proper order of prayer - to the Father, through the Son. It emphasizes the lord Messiah Jesus – Yeshua’s role as mediator between God – Yehovah and humanity.

Verses 29-33: Final Assurance

"His disciples said unto him, Lo, now speak you plainly, and speak no proverb. Now are we sure that you know all things and need not that any man should ask you: by this we believe that you came forth from God - Yehovah."

The disciple’s express confidence in their understanding and faith. However, Jesus immediately predicts their scattering, revealing that their confidence was premature. This serves as a warning against overconfidence in our spiritual maturity.

"Jesus answered them, do you now believe? Behold, the hour comes, yea, is now come, that you shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me."

Even in his darkest hour, Jesus - Yeshua finds comfort in the Father's presence. This relationship between Father and His Son is central to a believers understanding - they are one in purpose and love, but the Father remains the source of His Son's strength, through His indwelling presence.

"These things I have spoken unto you, that in me you might have peace. In the world you shall have tribulation: but be of good cheer; I have overcome the world."

The chapter concludes with the lord Messiah Jesus’ – Yeshua’s promise of peace and victory. The peace he offers is not the absence of trouble but the presence of godly strength in the midst of trials. His victory over the world through faithful obedience to the Father becomes the guarantee of victory for all who follow him.

Implications

John 16 reinforces several key doctrines:

The Unity and Distinction of Father and His Son: Throughout the chapter, Jesus – Yeshua maintains his subordinate relationship to the Father while demonstrating their perfect unity of purpose. The Son does the Father's will and speaks the Father's words.

The Nature of the Holy Spirit: The Spirit is presented as God's – Yehovah’s power and presence working through the apostles. The Spirit's function as a messenger gives an understanding of the Spirit as God's – Yehovah’s operative power.

The Centrality of The lord Messiah Jesus’ – Yeshua’s Mission: Everything points to the lord Messiah Jesus – Yeshua as God's – Yehovah’s appointed Savior and mediator. God’s – Yehovah’s Spirit glorifies the lord Messiah Jesus - Yeshua, prayers are offered through the lord Messiah Jesus - Yeshua, and peace comes from the lord Messiah Jesus’ – Yeshua’s victory.

The Temporary Nature of Present Sufferings: Like the woman in childbirth, believers' present sorrows will give way to eternal joy through faith in the lord Messiah Jesus - Yeshua and hope in God's – Yehovah’s promises.

JOHN CHAPTER SEVENTEEN

Introduction

This chapter records what is commonly called the lord Messiah Jesus’ – Yeshua’ "High Priestly Prayer," delivered on the night before his crucifixion. It provides profound insights into the relationship between the Father and His Son, the nature of eternal life, and the lord Messiah Jesus’ – Yeshua’s mission to glorify his God and his Father Yehovah and unite his followers. This prayer demonstrates the biblical understanding of God's – Yehovah’s unity, the lord Messiah Jesus’ – Yeshua’ subordinate role as the Son of God, and the hope of his followers.

Verses 1-5: The lord Messiah Jesus’ – Yeshua’ Prayer for His Own Glorification

"These words spoke Jesus - Yeshua, and lifted up his eyes to heaven, and said: Father, the hour is come; glorify your Son, that your Son also may glorify you: As you have given him power over all flesh, that he should give eternal life to as many as you have given him. And this is life eternal, that they might know you THE ONLY TRUE GOD, and the lord Messiah Jesus - Yeshua, whom you have sent. I have glorified you on the earth: I have finished the work that you gave me to do. And now, O Father, glorify you me with your own self with the glory which I had with you before the world was."

Understanding:

The Unity of God: Verse 3 contains one of the most significant statements about God's – Yehovah’s nature in Scripture. Jesus declares the Father to be "THE ONLY TRUE GOD," while describing himself as "the lord Messiah Jesus - Yeshua, whom you have sent." This language clearly distinguishes between the Father as the one true God and Jesus - Yeshua as His sent representative. This points out that there is only one God - Yehovah while recognizing the lord Messiah Jesus – Yeshua’ unique role as the Son of God and His agent acting on His behalf in his ministry.

The lord Messiah Jesus – Yeshua’ Subordinate Position: Throughout these verses, the lord Messiah Jesus – Yeshua consistently presents himself as subordinate to the Father. He asks the Father to glorify him, acknowledges that the Father has given him power over all flesh, and speaks of finishing the work the Father gave him to do. This language of delegation and subordination proves that there is only one God who carries out His plan through His uniquely begotten Son the lord Messiah Jesus - Yeshua.

An Important Question: Verse 5 speaks of the lord Messiah Jesus – Yeshua having glory with the Father "before the world was." This is referring to the Plan of God that included His Son which He had before the creation of the ages. In God's – Yehovah’s foreknowledge and purpose, the lord Messiah Jesus – Yeshua was "foreordained before the foundation of the ages" (1 Peter 1:20). The glory the lord Messiah Jesus – Yeshua had was in God’s – Yehovah’s plan and purpose developed in His mind before the creation of the ages but now according to God’s – Yehovah’s timing became manifest through His Son’s obedient life and sin-offering sacrificial death.

Eternal Life Defined: Verse 3 provides the biblical definition of eternal life - knowing "THE ONLY TRUE GOD, and the lord Messiah Jesus - Yeshua, whom you have sent." This knowledge is not merely intellectual but relational, involving faith, obedience, and fellowship with God - Yehovah through the lord Messiah Jesus - Yeshua.

Verses 6-19: The lord Messiah Jesus’ – Yeshua’s Prayer for his Disciples

"I have manifested you name unto the men which you gave me out of the world: they were yours, and you gave them me; and they have kept your word. Now they have known that all things whatsoever you have given me are of you. For I have given unto them the words which you gave me; and they have received them and have known surely that I came out from you, and they have believed that you did send me. I pray for them: I pray not for the world, but for them which you have given me; for they are yours..."

Perspective:

Divine Revelation Through The lord Messiah Jesus - Yeshua: The lord Messiah Jesus – Yeshua speaks of manifesting God's – Yehovah’s "name" to his disciples. In Hebrew thought, the "name" represents character, authority, and purpose. The lord Messiah Jesus - Yeshua revealed God's – Yehovah’s character and will through his words and actions, acting as His agent. This reinforces the understanding that the lord Messiah Jesus – Yeshua was God's – Yehovah’s agent perfectly representing Him.

The Disciples as God's – Yehovah’s Gift: The lord Messiah Jesus - Yeshua repeatedly emphasizes that the disciples were given to him by the Father. This highlights God's – Yehovah’s sovereign choice and calling, while also showing the lord Messiah Jesus’ – Yeshua’s  role as the shepherd of those whom God - Yehovah has called.

Unity Through Truth: In verse 17, Jesus - Yeshua prays: "Sanctify [set them apart] through your truth: your word is truth." This prayer emphasizes that sanctification (being set apart for God - Yehovah) comes through God's – Yehovah’s word. Truth, particularly the truth about God - Yehovah revealed through the lord Messiah Jesus – Yeshua, is the means of spiritual transformation.

The lord Messiah Jesus – Yeshua as Sent Representative: The language of being "sent" appears repeatedly, emphasizing that the lord Messiah Jesus’ – Yeshua’s authority and mission derive from the Father who sent him. This supports the view that the lord Messiah Jesus – Yeshua is God's – Yehovah’s appointed agent.

Notice: The Jewish Law of Agency (Hebrew: shlichut) is a fundamental legal principle in Jewish law (halakha) that governs how one person can act on behalf of another. The core concept is encapsulated in the Talmudic principle: "shlucho shel adam kemoto" - "a person's agent is like himself.".

Verses 20-26: The lord Messiah Jesus’ – Yeshua’s Prayer for his future followers.

"Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as you, Father, are in me, and I in you, that they also may be one in us: that the world may believe that you have sent me. And the glory which you gave me I have given them; that they may be one, even as we are one: I in them, and you in me, that they may be made perfect in one; and that the world may know that you have sent me, and have loved them, as you hast loved me."

Analysis:

Unity of the followers of the lord Messiah Jesus - Yeshua: The lord Messiah Jesus’ – Yeshua’s prayer for unity among his followers is not merely organizational or denominational, but spiritual and moral. The unity he desires reflects the harmony of purpose and will that exist between the Father and His Son. Just as the lord Messiah Jesus - Yeshua perfectly submits to the Father's will, the followers of the lord Messiah Jesus – Yeshua should be united in their common faith, hope, and obedience to God's – Yehovah’s will and word.

The Nature of Divine Unity: The phrase "as you, Father, are in me, and I in you" describes a unity of purpose, will, and spirit. The followers of the lord Messiah Jesus – Yeshua understand this as describing the perfect harmony between the Father and His Son, where the lord Messiah Jesus’ – Yeshua’s will is completely aligned with the Father's. This same type of unity is what the lord Messiah Jesus – Yeshua desires for his followers.

Moral and Spiritual Transformation: The "glory" that the lord Messiah Jesus - Yeshua gives to his followers (verse 22) refers to the honor and privilege of being God's – Yehovah’s children and the moral transformation that comes through the gospel, good news about the coming kingdom of God. This glory is the reflected character of God - Yehovah seen in faithful disciples.

Witness to the World: The ultimate purpose of followers of the lord Messiah Jesus – Yeshua unity is evangelistic - "that the world may believe that you have sent me" (verse 21). When believers demonstrate genuine love and unity, it validates the gospel message and points to the lord Messiah Jesus – Yeshua as God's – Yehovah’s true representative, agent.

Key Themes

1. The Absolute Supremacy of the Father

Throughout the prayer, the Father is presented as the ultimate authority. The lord Messiah Jesus – Yeshua consistently acknowledges his dependence on and subordination to the Father. This aligns with the belief in the absolute supremacy of THE ONLY TRUE GOD, the Father.

2. The lord Messiah Jesus – Yeshua  as God's – Yehovah’s Perfect Representative, Agent.

The lord Messiah Jesus - Yeshua is portrayed as the one "sent" by God - Yehovah, given authority by God - Yehovah, and acting on behalf of God - Yehovah. This supports the understanding of the lord Messiah Jesus – Yeshua as the perfect, sinless human representative of God - Yehovah.

3. The Importance of God's - Yehovah Word

The prayer emphasizes the centrality of God's – Yehovah’s word in sanctification, faith, and spiritual life. This reflects the followers of the lor Messiah Jesus’ – Yeshua’s commitment to Scripture as the sole authority for faith and practice.

4. The Hope of Glory

The prayer speaks of the glory that believers will share with the lord Messiah Jesus - Yeshua. His followers understand this as referring to the future kingdom when his faithful followers will be raised to immortality and share in the lord Messiah Jesus’ – Yeshua’s reign on earth.

Theological Implications

This chapter provides strong scriptural support for several key teachings of the lord Messiah Jesus - Yeshua:

Monotheism: The clear distinction between "THE ONLY TRUE GOD" (the Father) and "the lord Messiah Jesus - Yeshua, whom you have sent" supports biblical monotheism, that there is only one true God.

The lord Messiah Jesus’ – Yeshua’s Humanity: The language of delegation, sending, and subordination is consistent with the lord Messiah Jesus – Yeshua being the perfect, sinless, human son of God.

Salvation by Faith and Knowledge: The definition of eternal life as knowing God - Yehovah and the lord Messiah Jesus – Yeshua emphasizes the importance of true understanding and faith rather than mere ritual or tradition.

Future Hope: The prayer points forward to the coming kingdom of God when the lord Messiah Jesus’ – Yeshua’s work will be completed and his faithful followers will share in his glory, as co-rulers with him over the nations during the millennium.

Conclusion

This chapter stands as one of the most profound chapters in Scripture, revealing the heart of the lord Messiah Jesus’ – Yeshua’s mission and the nature of his relationship with the Father. From his followers perspective, it powerfully affirms the unity of God - Yehovah, the unique role of the lord Messiah Jesus – Yeshua as the Son of God - Yehovah and representative, and the hope of his followers to share in the coming kingdom of God. The prayer demonstrates that true unity based on shared faith in the one true God - Yehovah and His son the lord Messiah Jesus - Yeshua, sustained by devotion to God's – Yehovah’s word, and directed toward the hope of eternal life in the kingdom of God.

This chapter challenges the followers of Jesus - Yeshua to pursue the same unity of purpose with God - Yehovah that the lord Messiah Jesus – Yeshua demonstrated, to find their sanctification [being set apart to God – Yehovah]  through God's – Yehovah’s truth as expressed through the Son of God – Yehovah who said: I am the way, the truth and the life, and to live as faithful witnesses to the world of God's – Yehovah’s love revealed through the Son of God, the lord Messiah Jesus - Yeshua.

JOHN CHAPTER EIGHTEEN

Introduction

This chapter presents the beginning of the lord Messiah Jesus' – Yeshua’ passion narrative, focusing on his arrest and preliminary trials. It emphasizes the lord Messiah Jesus' – Yeshua’ humanity while demonstrating his perfect obedience to the Father's will and his role as the promised Messiah who would suffer for the redemption of mankind.

Verses 1-2: Jesus - Yeshua Crosses the Kidron Valley

"When Jesus - Yeshua had spoken these words, he went out with his disciples across the Kidron valley, where there was a garden, which he and his disciples entered. Now Judas, who betrayed him, also knew the place, because Jesus often met there with his disciples."

The Kidron valley holds significant symbolic importance. This same valley was crossed by David when fleeing from Absalom's rebellion (2 Samuel 15:23), establishing a typological connection between David's suffering and the lord Messiah Jesus’ – Yeshua’ passion. The garden (Gethsemane in the synoptic accounts) was a place of regular retreat and prayer, demonstrating Jesus' – Yeshua’ consistent practice of communion with his Father.

The scriptures emphasize that Jesus' – Yeshua’ knowledge of Judas' betrayal (mentioned throughout John's Gospel) demonstrates the foreknowledge of His Father working through him, by His indwelling presence, and Jesus’ – Yeshua’ willing submission to the Father's predetermined plan of salvation.

Verses 3-9: The Arrest

"So, Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus - Yeshua, knowing all that was to happen to him, came forward and said to them: 'Whom do you seek?' They answered him” 'Jesus - Yeshua of Nazareth.' Jesus - Yeshua said to them: 'I am he.' Judas, who betrayed him, was standing with them. When Jesus said to them: 'I am he,' they drew back and fell to the ground. So, he asked them again: 'Whom do you seek?' And they said: 'Jesus - Yeshua of Nazareth.' Jesus - Yeshua answered: 'I told you that I am he. So, if you seek me, let these men go.' This was to fulfill the word that he had spoken: 'Of those whom you gave me I lost not one.'"

The phrase "I am he" (Greek: ego eimi) carries profound significance. Jesus - Yeshua identifying himself as the Messiah - the "I am" promised throughout scripture. The reaction of the crowd falling backward demonstrates the authority and power that the Father had given to Jesus - Yeshua.

Jesus' – Yeshua’ concern for his disciples' safety fulfills his earlier promise in John 17:12 and demonstrates his role as the good shepherd who protects his sheep. This protective action also ensured the disciples would survive to continue their mission to preach the good news of the coming kingdom of God to the world, after his resurrection.

Verses 10-11: Peter's Sword

"Then Simon Peter, having a sword, drew it and struck the high priest's servant and cut off his right ear. (The servant's name was Malchus.) Jesus - Yeshua said to Peter: 'Put your sword into its sheath; shall I not drink the cup that the Father has given me?'"

Peter's impulsive action reveals his human misunderstanding of Jesus' – Yeshua’ mission. The "cup" Jesus - Yeshua refers to represents the suffering appointed by the Father - a metaphor used throughout scripture for divine judgment or appointed trials (Psalm 75:8, Isaiah 51:17).

This demonstrates Jesus' – Yeshua’ perfect submission to the Father's will, contrasting with Adam's disobedience. Jesus, as the man and the "last Adam" (1 Corinthians 15:45), willingly accepted the path of suffering that would lead to victory over sin and death, by the sin-offering sacrifice he offered up to his God and Father Yehovah resulting in humanity being reconciled to God - Yehovah.

Verses 12-14: Brought to Annas

"So, the band of soldiers and their captain and the officers of the Jews arrested Jesus - Yeshua and bound him. First, they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people."

The reference to Caiaphas' earlier statement (John 11:49-52) highlights the ironic truth spoken unknowingly by the high priest. The followers of the lord Messiah Jesus - Yeshua see this as divine providence working through human decisions to accomplish God's – Yehovah’s redemptive purpose. The binding of Jesus - Yeshua fulfills the typology of Isaac being bound for sacrifice (Genesis 22) and various Old Testament prophecies about the suffering servant.

Verses 15-18: Peter's First Denial

"Simon Peter followed Jesus - Yeshua, and so did another disciple. Since that disciple [John] was known to the high priest, he entered with Jesus - Yeshua into the courtyard of the high priest, but Peter stood outside at the door. So, the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. The servant girl at the door said to Peter: 'You also are not one of this man's disciples, are you?' He said: 'I am not.' Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself."

Peter's denial begins to fulfill Jesus' – Yeshua’ prediction from earlier in the evening. The "other disciple" is likely John himself, demonstrating his intimate knowledge of these events. Peter's positioning by the fire with Jesus' – Yeshua’ enemies symbolically represents his temporary departure from faithful discipleship, though his presence shows he hadn't completely abandoned Jesus.

Verses 19-24: Jesus Before Annas

"The high priest then questioned Jesus - Yeshua about his disciples and his teaching. Jesus - Yeshua answered him: 'I have spoken openly to the world. I have always taught in synagogues and in the Temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who heard me what I said to them; they know what I said.' When he had said these things, one of the officers standing by struck Jesus - Yeshua with his hand, saying: 'Is that how you answer the high priest?' Jesus - Yeshua answered him, 'If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?' Annas then sent him bound to Caiaphas the high priest."

Jesus' response demonstrates his integrity and the public nature of his ministry. Unlike secretive movements or mystery religions, Jesus - Yeshua taught openly, fulfilling the character of the promised prophet like Moses (Deuteronomy 18:15-18) who would speak God's – Yehovah’s words boldly to the people.

The striking of Jesus - Yeshua begins the fulfillment of Isaiah 50:6 and other prophecies about the suffering servant. Jesus' – Yeshua’ measured response shows both his humanity in questioning unjust treatment and his wisdom in not retaliating, fulfilling the pattern described in 1 Peter 2:21-23.

Verses 25-27: Peter's Second and Third Denials

"Now Simon Peter was standing and warming himself. So, they said to him: 'You also are not one of his disciples, are you?' He denied it and said: 'I am not.' One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, 'Did I not see you in the garden with him?' Peter again denied it, and at once a rooster crowed."

The completion of Peter's threefold denial exactly fulfills Jesus' – Yeshua’ prophecy, demonstrating both Jesus'  - Yeshua’ prophetic insight and the weakness of human nature under pressure. The detail about the servant being related to Malchus shows John's intimate knowledge of these events and adds credibility to his account.

The rooster's crow serves as God's – Yehovah’s appointed sign, awakening Peter to his failure and leading to his repentance (as described in the synoptic gospels). This illustrates God's – Yehovah’s mercy even in discipline and foreshadows Peter's restoration and future leadership of the apostolic community.

Verses 28-32: Jesus - Yeshua Before Pilate - The First Phase

"Then they led Jesus - Yeshua from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled and could eat the Passover. So, Pilate went outside to them and said: 'What accusation do you bring against this man?' They answered him: 'If this man were not doing evil, we would not have delivered him over to you.' Pilate said to them: 'Take him yourselves and judge him by your own law.' The Jews said to him: 'It is not lawful for us to put anyone to death.' This was to fulfill the word that Jesus - Yeshua had spoken to show by what kind of death he was going to die."

The irony of the Jewish leaders' concern for ceremonial defilement while orchestrating the death of the innocent Messiah highlights the spiritual blindness that Jesus - Yeshua had consistently confronted. Their inability to execute capital punishment under Roman rule providentially ensured that Jesus - Yeshua would die by crucifixion rather than stoning, fulfilling his prophecies about being "lifted up" (John 3:14, 12:32-33) and the specific details of Psalm 22 and other messianic prophecies.

Verses 33-38a: The Kingship Question

"So, Pilate entered his headquarters again and called Jesus - Yeshua and said to him: 'Are you the King of the Jews?' Jesus - Yeshua answered: 'Do you say this of your own accord, or did others say it to you about me?' Pilate answered: 'Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?' Jesus answered: 'My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from here.' Then Pilate said to him: 'So you are a King?' Jesus answered: 'You say that I am a King. For this purpose, I was born, and for this purpose I have come into the world - to bear witness to the truth. Everyone who is of the truth hears my voice.' Pilate said to him: 'What is truth?'"

This dialogue reveals the fundamental nature of Jesus' mission and kingdom, from a disciple of the Jesus – Yeshua’ perspective. Jesus - Yeshua' kingdom is "not of this world" in its origin, character, and methods, but it will ultimately be established on earth when the lord Messiah Jesus - Yeshua returns. The kingdom is currently spiritual, consisting of those who accept the truth about the lord Messiah Jesus - Yeshua and live under his lordship.

Jesus' – Yeshua’ statement about being born to "bear witness to the truth" encapsulates his entire mission. He is the truth (John 14:6: Jesus - Yeshua said unto him: I am the way, and the truth, and the life: no one cometh unto the Father, but through me.), revealing the Father's character and plan of salvation working in and through Jesus - Yeshua. Pilate's question "What is truth?" represents the skepticism and moral relativism of worldly power, unable to recognize the absolute truth standing before him.

Verses 38b-40: Barabbas

"After he had said this, he went back outside to the Jews and told them: 'I find no guilt in him. But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?' They cried out again: 'Not this man, but Barabbas!' Now Barabbas was a robber."

Pilate's declaration of Jesus' – Yeshua’ innocence fulfills the requirement for the Passover lamb to be "without blemish" (Exodus 12:5). The choice between Jesus - Yeshua and Barabbas presents a stark contrast between the Prince of Peace and a violent criminal, yet the people chose the robber, a violent criminal over their Messiah.

This choice symbolically represents humanity's natural preference for the way of violence and rebellion over God's – Yehovah’s way of peace and righteousness. The name "Barabbas" means "son of the father," creating an ironic contrast with Jesus - Yeshua, the true Son of the Father, who was rejected in favor of a false son.

Implications

The Humanity of the lord Messiah Jesus - Yeshua

Throughout this chapter, Jesus demonstrates his full humanity through his emotional responses, physical limitations, and dependence on the Father's will. His arrest, trials, and the disciples' failures all emphasize that the God’s – Yehovah’s plan was accomplished through genuinely human experiences and choices.

Substitutionary Sacrifice

The events of this chapter set in motion the sin-offering sacrificial death that would provide atonement for sin. Jesus - Yeshua willingly accepted the role of the suffering servant prophesied in Isaiah 53, taking upon himself the consequences of human sinfulness to open the way for humanities reconciliation with God - Yehovah.

Fulfillment of Prophecy

Every detail of these events fulfills Old Testament prophecies, demonstrating God's – Yehovah’s sovereign control over history and the reliability of His promises. The precise fulfillment of Jesus' – Yeshua’ own prophecies (about Peter's denial, his manner of death, etc.) validates his God – Yehovah given prophetic authority.

The Nature of God's – Yehovah’s Kingdom

Jesus' – Yeshua’ explanation to Pilate reveals that God's – Yehovah’s kingdom operates on entirely different principles from worldly power structures. It advances through truth, love, and sacrificial service rather than force and coercion, though it will ultimately triumph over all earthly kingdoms.

Conclusion

This chapter presents the beginning of the climactic events that would accomplish human redemption. These events demonstrate God's – Yehovah’s faithful love working through the perfect obedience of His Son, who willingly accepted suffering and death to defeat sin and open the way to eternal life. The chapter emphasizes both the genuine humanity of Jesus - Yeshua and his unique role as the Messiah appointed by God - Yehovah to be the Savior of the world.

The contrast between human weakness (shown in Peter's denials and the crowd's choice of Barabbas) and the godly faithfulness (shown in Jesus' – Yeshua’ steady obedience and Pilate's testimony to his innocence) illustrates the necessity of God's – Yehovah’s intervention in human history to accomplish what human nature alone could never achieve - victory over sin and death through the righteous sin-offering sacrifice that Jesus – Yeshua gave up to his God and Father Yehovah.

JOHN CHAPTER NINETEEN

Introduction and Context

This chapter presents the culmination of the lord Messiah Jesus’ – Yeshua’s earthly ministry through his trial, crucifixion, death, and burial. It demonstrates the fulfillment of Old Testament prophecies concerning the Messiah's suffering and provides crucial insights into the nature of the lord Messiah Jesus – Yeshua as the Son of God.

Detailed Verse-by-Verse Analysis

The Scourging and Mocking (verses 1-3)

Pilate's decision to have Jesus scourged represents a compromise attempt to satisfy the Jewish authorities while avoiding execution. The scourging fulfills Isaiah 53:5: "with his stripes we are healed." The soldiers' mocking with the crown of thorns and purple robe ironically proclaims Jesus' true kingship, though they intend mockery. Christadelphians see this as providential - even in mockery, truth about Christ's messianic role is declared.

The crown of thorns connects to the curse pronounced in Genesis 3:18, where thorns and thistles would grow from the cursed ground. Jesus - Yeshua, bearing this crown, symbolically takes upon himself the consequences of human sin and the curse that followed Adam's transgression.

Pilate's Continued Attempts (verses 4-7)

Pilate's declaration "Behold the man!" (Ecce Homo) carries profound theological significance. Here stands the second man and the last Adam, the representative man [of Israel] who would succeed where the first man Adam failed. The Jewish leaders' response reveals their fundamental misunderstanding - they seek Jesus' – Yeshua’ death for claiming to be "the Son of God." That indeed he was; for he was begotten in the womb of his mother Mary by the overshadowing God’s – Yehovah’s Spirit and thus became the second man specially created by God - Yehovah.

The phrase "Son of God" in Jewish understanding denoted the Messiah, as seen in Psalm 2:7 and 2 Samuel 7:14. Jesus' – Yeshua’ claim was to be the promised descendant of David who would establish God's – Yehovah’s kingdom.

Pilate's Fear and Jesus' – Yeshua’ Response (verses 8-11)

Pilate's increased fear upon hearing "Son of God" reflects ancient pagan superstitions about divine beings appearing in human form. Jesus' – Yeshua’ response to Pilate's question about his origin demonstrates his understanding of God’s – Yehovah’s sovereignty: "You would have no power over me unless it had been given you from above."

Jesus, while truly human, possessed complete faith in God's – Yehovah’s ultimate control over all circumstances. His submission was not fatalistic but represented perfect trust in the Father's will, as demonstrated throughout his ministry.

The Final Condemnation (verses 12-16)

The Jewish leaders' manipulation of Pilate through invoking Caesar's authority shows their desperation. Their declaration "We have no king but Caesar" represents a tragic rejection of their covenant relationship with God - Yehovah, who was their true king. This fulfills the warning in 1 Samuel 8 about the consequences of rejecting God’s – Yehovah’s kingship for human authority.

The timing detail - "about the sixth hour" on the day of Preparation - places Jesus' condemnation at the time when Passover lambs were being selected and prepared for slaughter. This chronological precision emphasizes Jesus - Yeshua as the true Passover Lamb, the antitypical fulfillment of the Mosaic sacrificial system.

The Crucifixion (verses 17-18)

Jesus - Yeshua carrying his own cross initially fulfills the principle of personal responsibility for sin-bearing that he taught. Golgotha, "the place of a skull," may refer to its appearance or its association with death, emphasizing the reality of the lord Messiah Jesus’ – Yeshua’s mortality.

The crucifixion between two criminals’ places Jesus - Yeshua among transgressors, fulfilling Isaiah 53:12: "he was numbered with the transgressors." This positioning demonstrates that Jesus - Yeshua died the death of a condemned criminal, fully experiencing the consequences of sin though he himself was sinless.

The Inscription and Its Significance (verses 19-22)

Pilate's inscription "Jesus of Nazareth, the King of the Jews" in three languages - Hebrew, Latin, and Greek - proclaims the lord Messiah Jesus’ – Yeshua’s universal kingship to all peoples. The Jewish leaders' objection reveals their continued rejection of Jesus' – Yeshua’ messianic claims, but Pilate's refusal to change the inscription demonstrates divine providence ensuring this testimony remained.

The trilingual inscription signifies that the gospel would go to all nations. Hebrew represents God's – Yehovah’s covenant people, Latin the governing Roman authorities, and Greek the philosophical and cultural world. Through his death, Jesus - Yeshua would become King over all these spheres.

The Division of Garments (verses 23-24)

The soldiers' division of Jesus' – Yeshua’ clothing fulfills Psalm 22:18 with remarkable precision. The seamless tunic, woven from top to bottom, has been interpreted the indivisible nature of his righteousness. It emphasizes how this detail demonstrates the providential fulfillment of Scripture in even seemingly minor matters.

The seamless garment may also connect to the high priest's garments, as Jesus - Yeshua serves as our great high priest. The fact that it was not torn preserves its integrity, symbolizing the perfect and complete nature of the lord Messiah Jesus’ – Yeshua’s atoning work.

Jesus and His Mother (verses 25-27)

The presence of faithful women at the cross, when most disciples had fled, demonstrates their loyalty and courage. Jesus' – Yeshua’ provision for his mother by entrusting her to John shows his continued filial responsibility even in his suffering, demonstrating his perfect humanity.

This scene refutes any suggestion that Jesus' siblings (mentioned elsewhere in the Gospels) were available to care for Mary, supporting the understanding that they were not yet believers. The "disciple whom Jesus loved" receiving this responsibility shows the spiritual family relationships that transcend physical bonds.

The Completion of Scripture (verses 28-30)

Jesus' – Yeshua’ statement "I thirst" fulfills Psalm 69:21 and demonstrates his genuine human suffering. The sour wine offered on hyssop connects to the Passover lamb's blood applied with hyssop in Exodus 12:22, emphasizing Jesus - Yeshua as the true Passover sacrifice.

His final cry "It is finished" (tetelestai) is a term of completion, meaning "paid in full" or "accomplished." This declares the completion of his redemptive work, the fulfillment of all Old Testament types and shadows, and the establishment of the New Covenant ratified by his shed blood, given as a sin-offering sacrifice to his God and Father Yehovah.

The Piercing of His Side (verses 31-37)

The request to break the criminals' legs to hasten death was based on Roman crucifixion practices. The fact that Jesus - Yehoshua was already dead prevented his legs from being broken, fulfilling Psalm 34:20 and the Passover lamb typology (Exodus 12:46).

The piercing of Jesus' side fulfills Zechariah 12:10 and produces blood and water, which John emphasizes as literal, historical fact. Some see significance in the blood and water as representing the two aspects of cleansing - blood for forgiveness and water for purification.

Notice: The fact that Jesus – Yeshua was struck twice, once by crucifixion and the second time by the soldier piercing his side. This goes back when Moses was told to speak to the rock so the water could come out. In his frustration and anger with the people he struck the rock twice. Is there a connection?

Yes!

The connection hinges on understanding Moses' rock as a type or foreshadowing of the lord Messiah Jesus - Yeshua. Paul actually makes this connection explicit in 1 Corinthians 10:4, writing that the Israelites "drank from the spiritual rock that accompanied them, and that rock was the Messiah."

In this interpretive framework, Moses was supposed to speak to the rock (Numbers 20:8) but instead struck it twice in anger and disobedience.

Some understand the prophetic significance in this "double striking" - the first representing the lord Messiah Jesus’ – Yeshua’s crucifixion (the necessary striking for salvation), and the second representing the unnecessary wound from the soldier's spear after Jesus - Yeshua had already died (John 19:34).

The theological point often drawn is that the lord Messiah Jesus - Yeshua needed to be "struck" only once for our salvation - His sacrifice was complete and sufficient. The second striking, whether of the rock or of the lord Messiah Jesus’ – Yeshua’s side, was unnecessary but served to demonstrate God's – Yehovah’s abundant provision (water flowed) and to fulfill prophecy (blood and water flowed from Jesus' side).

This interpretation sees Moses' disobedience as prophetically significant - by striking twice when once would have sufficed, he unwittingly prefigured both the necessary sacrifice of the lord Messiah Jesus - Yeshua and the additional piercing that would occur.

As a result of Moses disobedient act of striking the rock twice was the God – Yehovah told him he would not lead the people into the promised land. Instead he died and God- Yehovah buried him on the mountain.

The Testimony of the Witness (verse 35)

John's emphatic testimony - "he who saw it has borne witness" - underscores the historical reliability of these events. His statement that his witness is true serves to counter any later claims that Jesus didn't actually die or that these events were mythological rather than historical.

This verse demonstrates the apostolic understanding that their role was to bear witness to actual historical events. The reality of the lord Messiah Jesus’ – Yeshua’s death is foundational to the gospel message.

Scriptural Fulfillment (verses 36-37)

John explicitly identifies two Scripture fulfillments: the unbroken bones (Psalm 34:20, Exodus 12:46) and the piercing (Zechariah 12:10). This demonstrates how the lord Messiah Jesus’ – Yeshua’s death precisely fulfilled Old Testament prophecy, validating both his messianic identity and the divine inspiration of Scripture.

The dual fulfillment shows Jesus - Yeshua as both the suffering servant and the Passover lamb, combining the prophetic and typological streams of Old Testament revelation.

The Burial (verses 38-42)

Joseph of Arimathea and Nicodemus, both secret disciples due to fear of the Jews, finally declare themselves publicly through their care for Jesus' – Yeshua’ body. Their provision of a proper burial fulfills Isaiah 53:9: "with the rich in his death."

The large quantity of spices (about 75 pounds) demonstrates the honor they accorded Jesus - Yeshua and perhaps their expectation that his death was final. The new tomb in a garden connects to the original garden of Eden, suggesting the reversal of the curse that began there.

The timing pressure due to the approaching Sabbath emphasizes the historical accuracy of the account and shows how God's – Yehovah’s providence worked through human circumstances to ensure proper burial before the Sabbath restrictions began.

Emphases

The Humanity of the lord Messiah Jesus - Yeshua

Throughout this chapter, Jesus' – Yeshua’ complete humanity is evident - he suffers physical pain, experiences thirst, dies a real death, and requires burial. All of this emphasises that Jesus – Yeshua was truly one hundred percent human.

Fulfillment of Prophecy

The numerous Old Testament fulfillments demonstrate God’s – Yehovah’s foreknowledge and the reliability of Scripture. This validates the that the Bible is God's inspired word, prophetically accurate in its smallest details.

Substitutionary Sacrifice

Jesus' – Yeshua’ death serves as the antitype of all Old Testament sacrifices, particularly the Passover lamb. His death provides the means of redemption from sin and death, not through appeasing God’s – Yehovah’s wrath against himself, but through providing a way for God - Yehovah to forgive sin, by Jesus’ – Yeshua’s sin-offering sacrifice consistent with His justice.

The Kingdom Hope

Even in death, Jesus - Yeshua is proclaimed as King. His death makes possible the establishment of the kingdom of God on earth, when Jesus - Yeshua will return to reign from David's throne [at Zion] in Jerusalem.

Contemporary Application

This chapter reinforces core teachings about the lord Messiah Jesus’ – Yeshua’s nature, the reliability of Scripture, and the hope of the coming kingdom of God. It calls Jesus’ – Yeshua’s followers to the same kind of faithful endurance that Jesus - Yeshua demonstrated, trusting in God's – Yehovah’s ultimate purpose even through suffering and apparent defeat.

The chapter also emphasizes the importance of taking a stand for truth, as Joseph and Nicodemus finally did, and the value of caring for others in practical ways, as Jesus - Yeshua did for his mother even in his extremity.

This detailed account serves not merely as historical record but as the foundation for faith in Jesus as the Messiah, the Son of God who through his sin-offering sacrificial death and resurrection opened the way for his followers  to inherit eternal life in the coming kingdom of God.

JOHN CHAPTER TWENTY

Introduction

This chapter presents the culminating events of the lord Messiah Jesus’ – Yeshua’s resurrection and his appearances to the disciples. It shows crucial evidence for the literal, bodily resurrection of Jesus – Yeshua; while maintaining the fact that his God and Father Yehovah is the only true God. The account demonstrates Jesus as the Messiah who conquered death through God's – Yehovah’s power.

Verse-by-Verse Analysis

Verses 1-10: The Empty Tomb

Verse 1: "Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark [what we call Saturday night], and saw that the stone had been taken away from the tomb."

The resurrection occurred on the first day of the week [Jews regard a day beginning after sundownm so the beginning of the first day would be the beginning of our Saturday night, beginning at sundown], establishing what would become Christendom’s Day of worship. Mary Magdalene's early arrival demonstrates the devotion of Jesus' – Yeshua’ followers. The stone's removal was not to allow Jesus to escape (as his resurrection body could pass through matter) but to provide evidence of the empty tomb for the disciples and to us.

Verses 2-10: Mary's report to Peter and John, followed by their examination of the tomb, establishes multiple witnesses to the empty tomb. The careful description of the grave clothes - the linen cloths lying there and the face cloth folded separately - indicates that Jesus' – Yeshua’s body had not been stolen. Grave robbers would not have unwrapped the body or folded the cloths so carefully.

John's statement that he "saw and believed" (verse 8) represents the beginning of resurrection faith, though verse 9 notes they "did not yet understand the Scripture, that he must rise from the dead." This demonstrates that their belief was based on evidence, on what they saw.

Verses 11-18: Jesus - Yeshua Appears to Mary Magdalene

Verses 11-13: Mary's encounter with the two angels in white establishes heavenly confirmation of the resurrection. The angels' question: "Why are you weeping?" prepares for the revelation that death has been conquered.

Verses 14-16: Jesus' - Yeshua appearance to Mary initially goes unrecognized, demonstrating that his resurrection body, while physical and real, possessed different qualities than his pre-crucifixion body. His calling her by name ("Mary") recalls John 10:3, where the good shepherd "calls his own sheep by name."

The title "Rabboni" (meaning "my teacher") shows proper recognition of Jesus' – Yeshua’s role. This reverent address acknowledges Jesus - Yeshua as the appointed teacher and Messiah..

Verse 17: "Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, 'I am ascending to my Father and your Father, to my God and your God.'"

Jesus - Yeshua clearly distinguishes between himself and the Father, referring to "my Father and your Father, to my God and your God." The shared relationship between Jesus and his disciples with the Father demonstrates Jesus' – Yeshua’s humanity and his role as mediator, as a man between God – Yehovah and humanity.

The prohibition against clinging suggests that the resurrection represents a transition in Jesus' ministry from earthly to heavenly, requiring faith rather than physical presence.

Verses 19-23: Jesus Appears to the Disciples

Verse 19: "On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus - Yeshua came and stood among them and said to them: 'Peace be with you.'"

Jesus' – Yeshua’s ability to appear despite locked doors demonstrates the transformed nature of his resurrection body, yet this does not indicate he became non-physical. The resurrection body possesses qualities that transcend normal physical limitations while remaining genuinely corporeal.

Verses 20-21: Jesus - Yeshua shows his hands and side, proving the continuity between his crucified and resurrected body. The disciples' joy at seeing "the lord" reflects their recognition of their beloved teacher and master.

Jesus' – Yeshua’s commissioning of the disciples ("As the Father has sent me, even so I am sending you") establishes apostolic authority while maintaining the clear distinction between the Father who sends and Jesus who is sent, then sent by Jesus - Yeshua in turn.

Verses 22-23: "And when he had said this, he breathed on them and said to them: 'Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld.'"

The breathing of the Holy Spirit connects to Genesis 2:7, where God breathed into Adam the breath of life. However, Jesus - Yeshua acts here as God's – Yehovah’s agent. The Spirit proceeds from the Father through the lord Messiah Jesus - Yeshua.

The authority to forgive sins relates to the apostolic commission and the preaching of the gospel. This authority operates within the framework of God's – Yehovah’s established plan of salvation, with the apostles as authorized representatives of God – Yehovah and of the lord Messiah Jesus - Yeshua.

Verses 24-29: Thomas and the Evidence of Faith

Verses 24-25: Thomas's absence and subsequent doubt provide an opportunity for Jesus - Yeshua to demonstrate the reality of his physical resurrection. Thomas's demand for physical proof reflects reasonable skepticism, not faithless obstinacy.

Verses 26-27: Jesus' second appearance, again despite locked doors, accommodates Thomas's need for evidence. The invitation to touch his wounds demonstrates the genuine physicality of the resurrection body while showing Jesus' – Yeshua’s patience with human weakness.

Verse 28: "Thomas answered him, 'My lord and my god - Elohim!'"

Notice: This likely refers to Jesus's statement in John 10:34-36, where he quotes Psalm 82:6: I said, you are gods, and all of you sons of the Most High.

Interpretation of Psalm 82:6: "gods" (Hebrew: elohim) likely refers to human judges or rulers who were given divine authority to make judgments. They were called "gods" in a functional sense because they represented God's – Yehovah’s justice on earth.

The primary emphasis remains on "My .ord" (ho kyrios mou), acknowledging Jesus' – Yesha’s lordship and authority as the risen Messiah. When Thomas used the words, “my god” he was seeing Jesus – Yeshua as the Messiah as a true representative of God - Yehovah who were referred to as “gods” Elohim. As a Jew Thomas would never have in any way thought the lord Messiah Jesus – Yeshu was the lord God, but could definitely see him as god – Elohim one who represents God – Yehovah.

Verse 29: "Jesus - Yeshua said to him, 'Have you believed because you have seen me? Blessed are those who have not seen and yet have believed.'"

This beatitude extends to all subsequent followers of Jesus - Yeshua who must rely on testimony rather than direct physical evidence. It validates faith based on apostolic witness while not diminishing the importance of evidence-based belief.

Verses 30-31: The Purpose Statement

Verses 30-31: "Now Jesus - Yeshua did many other signs in the presence of the disciples, which are not written in this book; but THESE ARE WRITTEN SO THAT YOU MAY BELIEVE THAT JESUS – YESHUA IS THE MESSIAH, THE SON OF GOD - YEHOVAH, AND THAT BY BELIEVING YOU MAY HAVE LIFE IN HIS NAME [YESHUA]."

"Son of God" in biblical usage indicates special relationship with and representation of the Father - Yehovah. The phrase "that by believing you may have life in his name" demonstrates that salvation comes through faith in Jesus - Yeshua as the appointed Messiah and representative, agent of God - Yehovah.

The Nature of the Resurrection

This chapter provides unambiguous testimony to the literal, physical resurrection of Jesus - Yeshua. The careful documentation of the empty tomb, the physical evidence of the wounds, and Jesus' – Yeshua’ ability to eat (mentioned in other Gospel accounts) establish that the resurrection was bodily, not merely spiritual or metaphorical.

However, the resurrection body possesses enhanced capabilities - appearing despite locked doors, being initially unrecognizable, and later ascending to heaven. This transformation prefigures the resurrection bodies promised to the faithful followers of the lord Messiah Jesus 0 Yeshua (1 Corinthians 15:35-54).

The Unity of God

Throughout John 20, Jesus consistently maintains distinction from the Father. His reference to "my God and your God" (verse 17) precludes any interpretation that would make Jesus equal to the Father. The resurrection demonstrates God's – Yehovah’s power working through Jesus - Yeshua.

The Role of the Holy Spirit

The giving of the Holy Spirit (verse 22) represents Jesus - Yeshua acting as God's – Yehovah’s agent in empowering the apostles. The Spirit proceeds from the Father but is mediated through Jesus - Yeshua as the appointed channel of God's – Yehovah’s power and authority.

Apostolic Authority

The commissioning of the disciples establishes the foundation for apostolic authority in proclaiming the gospel, the message of the coming kingdom of God and establishing believer’s communities. This authority derives from Jesus' – Yeshua’s appointment, which in turn derives from the Father's commissioning of Jesus - Yeshua.

Conclusion

This chapter presents the resurrection as the vindication of Jesus' – Yeshua’s messianic claims and the demonstration of God's – Yehovah’s power over death. These events establish Jesus - Yeshua as the appointed Savior and lord Messiah. The chapter calls for faith in Jesus - Yeshua as the Messiah, the Son of God, through whom the followers of the lord Messiah Jesus – Yeshua receives eternal life.

The resurrection stands as the central proof of the truth claims of the followers of the lord Messiah Jesus - Yeshua while maintaining the biblical distinction between the only true God - Yehovah, the Father, and his appointed agent, representative, the lord Messiah Jesus - Yeshua. This understanding preserves both the wonder of the resurrection and the coherence of biblical monotheism.

For emphasis the book of John:

THESE [all things in the book of John] ARE WRITTEN SO THAT YOU MAY BELIEVE THAT JESUS – YESHUA IS THE MESSIAH, THE SON OF GOD - YEHOVAH, AND THAT BY BELIEVING YOU MAY HAVE LIFE IN HIS NAME [YESHUA]." Amen