PENTECOSTAL CLASSICS

Through the Bible Book by Book

Myer Pearlman

Part 3
NEW TESTAMENT
Matthew to Acts
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 CHAPTER V

John 1 to 6

Theme. The Gospel of John is an accumulation of testimony to prove

that Jesus is the Christ, the Son of the living God. It was written by John in
response to an appeal from the Church—already possessing the other
gospels—for the deeper truths of the gospel, and written with a view to
furthering the spiritual life of the Church. It contains the substance of John’s
preaching to the Church of those spiritual truths that he had received from
the Lord. John’s purpose in this gospel is to present Christ to all Christians
as the incarnate Word of God.
Author. John the apostle. Reliable writers of the early centuries tell us
that John wrote his Gospel at the end of the first century, and that it was
substantially the embodiment of his preaching of the deeper truths that he
had learned from intimate communion with Christ.
Of all the apostles, John enjoyed the closest intimacy with the Master.
He belongs to the inner circle consisting of himself, Peter and James, the
members of which alone Jesus permitted to be present during the great
crises of His ministry—such as the transfiguration and the agony in
Gethsemane. It was John who leaned upon his Master’s breast during the
Passover Supper; he it was, who, when the other disciples had fled,
followed his Lord to the judgment (John 18:15); of all the apostles, he was
the only one who stood by the cross to receive the Lord’s dying message.
John 19:25–27. This intimacy and communion with the Lord together with
a half century of experience as a pastor and evangelist, well qualified him to
write that Gospel which contains the most spiritual and sublime teachings
concerning the person of Christ.
To Whom Written. To the Church in general. The Gospel of John was
written many years later than the other Gospels. The latter, speaking
generally, contained an evangelistic message for unspiritual men; they were
missionary Gospels. After churches had been established by the labors of
the apostles, there came a request from Christians everywhere for a
statement of the deeper truths of the Gospel. To meet this demand, John
wrote his Gospel.
That this Gospel was written primarily for Christians may be seen by
the following facts:
1. The teaching it contains concerning some of the profoundest themes
of the Gospel—the preexistence of Christ, His incarnation, His relation to
the Father, the person and work of the Holy Spirit—indicate that it was
written for spiritual people.
2. The writer takes for granted that those to whom he is writing are
acquainted with the other three Gospels, for he omits most of the well-
known incidents of the Lord’s life, excepting, of course, those relating to
the passion and resurrection, without which no gospel could be complete.
Contents
I. The Foreword. 1:1–18.
II. Christ’s Revelation to the World, by His Claims. 1:19 to 6:71.
III. Rejection of Christ’s Claims. 7:1 to 12:50.
IV. Christ’s Manifestation to His Disciples. Chs. 13–17.
V. Christ’s Humiliation and Glorification. Chs. 18–21.
I. The Foreword. 1:1–18
1. Christ’s manifestation in eternity. 1:1–5.
2. Christ’s manifestation in time. 1:6–18.
The synoptics begin their history by recording the earthly origin of
Christ. Matthew and Luke both record His virgin birth. John takes it for
granted that Christians everywhere are acquainted with these facts, and
omitting the record of His earthly origin, describes His heavenly origin.
Although John does not give a direct account of the virgin birth of Christ,
he refers indirectly to it in verse 14.
Notice the name by which John refers to Christ—the Word. Christ is
called the Word, because, as our words are the expression of our thoughts
and character, so Christ was the expression of God’s thought for us and of
His character, yea, of His very essence.
How did the world receive its Creator (v. 10)? Which may be called the
saddest verse in the Bible (v. 11)? What was given to those who did receive
Him? To what event does verse 14 refer (Compare Phil. 2:6–8)? What did
John say the disciples received (v. 16; Compare Col. 1:19; 2:9)? What
contrast is brought out in verse 17?
II. Christ’s Manifestation to the World. 1:19 to 6:71
1. John the Baptist’s testimony. 1:19–34.
2. Testimony of the first disciples. 1:35–51.
3. The first miracle and first cleansing of the temple. Ch. 2.
4. Interview with Nicodemus. 3:1–21.
5. John’s testimony to his disciples. 3:22–36.
6. Jesus’ ministry in Samaria. 4:1–43.
7. The healing of the nobleman’s son. 4:43–54.
8. The healing of the impotent man, followed by discourse. Ch. 5.
9. Feeding of the multitude; discourse on the Bread of Life. Ch. 6.
John, like the other evangelists, mentions the ministry of John the
Baptist. Since the Baptist was attracting large crowds by his ministry and
was ministering a rite which was new to the Jewish religion;—namely,
baptism,—the Jewish authorities felt it their duty to investigate the claims
of this new preacher. They sent a delegation to question him as to his
identity and authority. He humbly confesses that he is nothing but a voice
crying in the wilderness (1:23); that his mission is that of the engineers of
that day before the coming of an Eastern king; namely, the preparing of the
roads before him (1:23); that his baptism was only symbolical and typical of
the baptism to be administered by the Messiah (1:26, 27, 33). The next day,
John, like a true minister of the Gospel points his hearers away from
himself to Jesus, saying “Behold the Lamb of God which taketh away the
sin of the world.” He then reveals one of his reasons for baptizing the Lord;
namely, that he might have a revelation of His deity (v. 33).
There is no jealousy in John the Baptist. The next day he repeats his
message and encourages his followers to follow Jesus. One of the two who
heard the message was Andrew, the brother of Peter. The other whose name
is not mentioned may have been the author of the Gospel, John. Andrew
shows the reality of his spiritual experience by leading his brother Peter to
the Messiah. Jesus, seeing in this last-named person one who was destined
to become the first living stone of His church, gives him the prophetic name
of Cephas (1:42). Jesus then calls Philip, who with enthusiasm, testifies to
Nathanael that he has found the Messiah, Jesus of Nazareth. Nathanael can
hardly believe that the Messiah has come out of the despised Galilean town
of Nazareth, but he is quickly convinced by Jesus’ supernatural knowledge
that He indeed is the King of Israel.
A marriage at Cana gives Jesus an opportunity to manifest His power.
His attendance at such a function shows His love for mingling with the
people and sanctifying their gatherings with His presence. The joy of this
marriage in particular was in danger of being married and the giver of the
feast being disgraced, for the wine had run out. Mary, knowing her Son’s
miraculous powers, and desiring with natural motherly pride to see Him
manifest them, informs Him of the fact that there is no wine, this reminder
carrying with it the indirect suggestion that He supply some. Jesus tenderly
reminds her that though He has been subject to her until the time of the
beginning of His ministry, their relations are now changed (2:4). He is now
guided by His heavenly Father, who has timed every event in His life.
The Jews had allowed the spirit of commercialism to violate the sanctity
of the temple precincts, for scattered over the Court of the Gentiles, were
sellers of sacrificial animals and money-changers. Such a desecration of His
Father’s house causes Jesus to drive out these merchants from the temple.
Since only a prophet or the Messiah Himself could cleanse the temple, the
leaders ask the Lord to prove His authority by a sign. He gives them the
sign of His death and resurrection. His words respecting this sign were later
made the basis of a false charge. Matt. 26:61.
Jesus’ miracles had gained Him many followers (2:23), but Jesus did
not trust a faith that depended merely on signs. One of those who had been
impressed by His miracles was a ruler of the Jews named Nicodemus. He
begins his conversation with Jesus by acknowledging that He is a teacher
come from God. Jesus ignores this compliment and abruptly tells
Nicodemus that he must be born again. It seems that Nicodemus was
convinced that the kingdom of God that Jesus was proclaiming was about to
be ushered in and therefore wished to join it. Our Lord therefore explains
that he must be born into it. Nicodemus, sharing the common Jewish view,
believed that the kingdom would come with outward show. Jesus shows
him that it comes by the mysterious working of the Spirit in the heart (3:8).
Nicodemus believed, together with other Jews, that the kingdom was to be
ushered in by the glorious appearing of the Messiah. Jesus taught him that it
must be ushered in by the death of the Messiah (3:14).
John the Baptist’s disciples, seeing the crowds leaving him and going to
Jesus, complain to their master (3:25, 26). John tells them that this is
entirely according to God’s plan. He was only the friend of the bridegroom;
i.e., the one, who according to Jewish custom asks for the hand of the bride
and arranges the marriage. His mission was to lead the bridegroom (the
Messiah) to the bride (the Jewish nation) (3:29); this done, his mission was
ended (3:30).
Chapter 4 records Jesus’ interview with a woman of Samaria. Dr. Torrey
draws an interesting contrast between her and Nicodemus:
A woman. A man.
A Samaritan. A Jew.
A prostitute. A teacher of Israel.
Came at noon day. Came at night.
Confessed Jesus at once. A secret disciple.
Brought a whole city to Christ. Brought (?) to Christ.

A common need—the Holy Spirit. John 3:5; 4:14: “There is no

difference.”
Chapter 5 records the beginning of Jesus’ conflicts with the Jews
respecting His Divine claims. He is criticized for healing a man on the
Sabbath day. He defends Himself by affirming that God His Father is
associated with Him in the work of healing on the Sabbath (5:17). Because
of that fact, and because He did nothing apart from the Father (v. 19), He
was perfectly justified in healing suffering humanity on the Sabbath. Jesus
then makes some astounding claims. He claims to be the raiser of the dead
(vv. 21–29); the One having equal honor with the Father (v. 23); the Judge
of all men (vv. 22, 27). As witnesses to His claims He appeals to John the
Baptist (v. 33); to His works (v. 36); to the Father (v. 37); to the Scriptures
(v. 39); to Moses (v. 46).
The feeding of the multitude recorded in chapter 6 marks the
culmination of Christ’s popularity. So convinced are the people that He was
the Prophet they had been so long waiting for, that they attempt to make
Him King. But Jesus refuses this honor for He has come not to reign but to
die. In the discourse following this incident (vv. 26–65), Jesus strikes a
death blow at His popularity, for while they believe that their salvation is to
be brought about by a glorious Messiah, He teaches them that it was to be
effected by a dying Messiah. He first of all rebukes them for seeking for the
natural food instead of the spiritual (vv. 26, 27). On their asking Him what
they were to do in order to obtain this true food, He replies that they were to
believe in Him (vv. 28, 29). The people then ask for a sign in order that they
might believe Him (v. 30), and they mention the fact that Moses gave them
the manna from heaven (v. 31). Our Lord tells them that the manna was
simply a type of Himself, the true Manna (vv. 32, 33, 35). He tells them that
as Israel rejected the earthly manna so they have rejected the heavenly (v.
36). But though the nation at large has rejected Him, there is a faithful
remnant that will come to Him (v. 37), and these He will not cast out, for it
is His Father’s will to give them everlasting life (vv. 38–40). The Jews
murmur that the Son of a carpenter should claim to come down from
heaven (v. 42). Jesus tells them that a divine revelation is necessary to
convince them of His deity (vv. 44, 45). He then shows how they may
obtain eternal life—by eating His flesh and drinking His blood; i.e., by
believing in Him as the atonement for their sins. The Jews do not
understand this figurative language; they take it literally (vv. 52, 60). Jesus
then tells them that His words are to be taken not literally, but spiritually (v.
63).
Notice the result of this discourse—a sifting of Jesus’ disciples (vv. 60–
71).
 CHAPTER VI

John (Contínued)

III. Rejection of Christ’s Claims. Chaps 7:1 to 12:50

1. Jesus at the Feast of Tabernacles. Chap. 7.
2. The woman taken in adultery. 8:1–11.
3. Discourses on the Light of the World, and spiritual freedom. 8:12–59.
4. The healing of the man born blind. Chap. 9.
5. The discourse on the Good Shepherd. 10:1–21.
6. Jesus at the Feast of the Dedication. 10:22–42.
7. The raising of Lazarus. 11:1–46.
8. The final rejection of Christ by the nation. 11:47 to 12:50.
The brethren of Jesus urge Him to attend the Feast of Tabernacles in
Jerusalem and manifest His works before the people; for they reason that if
He really is the Messiah, He ought to make a public proclamation of His
claims instead of lingering in an obscure Galilean town (7:1–5). As yet they
did not believe His claims, although the time came when they did. Acts
1:14. Jesus replies that the hour for His going to Jerusalem had not yet
come. He later goes to the feast in secret (7:10), in order to avoid the
caravans of Galilean pilgrims who would recognize Him and perhaps make
a public demonstration.
As Jesus begins teaching in the temple, the people are astonished at His
preaching, for they know that He had not passed through their theological
schools (7:15). Jesus explains that His teaching comes direct from God (v.
16), and if anyone be really willing to do God’s will he will find that His
teaching is true. Jesus then defends His sincerity, showing that He is not
seeking His own glory (v. 18). Looking into the hearts of the people, He
sees their hatred for Him, and accuses them of the violation of Moses’ law
(v. 19). He then defends His action in healing the man on the Sabbath day
(vv. 21–24; compare Chap. 5). Seeing Jesus speaking so boldly, some of the
people wonder whether the rulers have accepted Him (v. 26). Others cannot
believe that He is the Messiah for they know the place of His residence and
parents (v. 27). Jesus acknowledges that they know these things, but He
tells them that they are ignorant of the fact that He was sent by God (v. 28).
Some of the people, remembering Jesus’ miracles, are inclined to believe
that He is the Messiah (v. 31). The Pharisees hearing this, send officers to
arrest Him (v. 32). Whereupon Jesus tells them that their desire to get rid of
Him will shortly be gratified (v. 33); but that the time will come when they
will seek a Deliverer and will not find any (v. 34). During the Feast of
Tabernacles, it was customary for the priests to go to the Pool of Siloam and
draw water in a golden pitcher, at the same time chanting Isaiah 12. The
water was then poured out upon the altar. This was considered
commemorative of the water given in the wilderness, and typical of the
future outpouring of the Spirit upon Israel. It was probably at this point that
Jesus arose and proclaimed Himself the Fountain of living waters, the Rock
smitten that the whole world might drink (vv. 37–39). On hearing this claim
many people acknowledged that He was the Messiah (v. 40), but others
objected that He could not be He for He came from Galilee. The officers of
the temple, impressed and awed by Jesus’ majestic utterances, do not arrest
Him (v. 46). The Pharisees rebuke them, saying that none of the rulers had
believed on Him, but only the ignorant people (vv. 47–50). At this point
Nicodemus defends the Lord, whereupon the Pharisees angrily affirm that
according to the Scriptures, no prophet came out of Galilee (7:52). This was
untrue for both Jonah and Elijah were from that region.
The scribes and Pharisees bring before Jesus a woman caught in
adultery and ask Jesus whether or not she should be visited with the penalty
laid down in Moses’ law. This was an attempt to involve the Lord in a
dilemma. If He ruled that the woman should be freed it would be a
contradiction of His statement that He had not come to destroy, but to fulfill
the law of Moses. Matt. 5:17. If He ruled that the woman should be stoned
according to the law, it might be considered a contradiction of His statement
that He had come not to judge, but to save sinners. Our Lord settles this
question by transferring the case to the court of their conscience. At that
court, His questioners found out that “all have sinned and come short of the
glory of God.”
 Jesus then proclaims Himself the Light of the world—a claim truly
Divine (8:12). The Pharisees object that His own testimony does not prove
the truth of His claims (v. 13). Jesus answers that He is able to bear witness
of Himself for He has a perfect consciousness of His Divine origin and
nature (v. 14). He then refers them to His Father’s testimony (v. 18); i.e., to
the miracles by which God had confirmed His Son’s word. Jesus then
accuses the Pharisees of ignorance of the Father (v. 19). Though they reject
Him, the day will come when they will seek a Messiah (v. 21), but will not
find one. He tells them that after His crucifixion and resurrection, when the
Spirit should have been outpoured and mighty works wrought in His name
—then they would have abundant evidence of His deity (v. 28).
These sayings caused many of the people to believe on Him (8:30), but
Jesus, seeing the weakness of their faith exhorts them to continue in His
teaching, which teaching would set them completely free from sin (vv. 31,
32). Some of the disciples take offense at this saying, for as Jews, they
considered themselves free men (v. 33). Jesus explains that the servitude He
referred to was the servitude of sin (vv. 34–37). He then shows that they
were not Abraham’s seed, because they did not perform Abraham’s works;
namely, the work of faith (vv. 37–40). He proves the falsity of their claim to
be the children of God, by showing them they have rejected God’s
representative (v. 42). He tells them that their repugnance to the truth and
the hatred in their hearts show them to be the children of the devil (v. 44).
He challenges them to either convict Him of sin or believe His claims (v.
46). On His promise of exemption from spiritual death to those who believe
on Him, He is accused of exalting Himself above Abraham (v. 53). Jesus
tells them that Abraham foresaw His coming (v. 56). This statement
astonishes the Jews who cannot understand how He and Abraham could
ever have met (v. 57). Jesus then affirms His preexistence (v. 58). The Jews
understand this to be a claim to deity, and attempt to stone Him as a
blasphemer (v. 59).
Jesus’ healing of a blind man on the Sabbath day again draws upon Him
the hatred of the leaders. After an attempt to prove Jesus a sinner, they are
confounded by the arguments of the poor, unlettered man who had been
healed (Chap. 9).
Possibly to draw a contrast between the false shepherds who had cast
out the healed man from the synagogue (9:34), and the true shepherds, Jesus
announces His death to be the judgment of the world (v. 31), the defeat of
Satan (v. 31), and the means of attracting sin-sick humanity (v. 32). Chapter
12:37–41 records the general result of Christ’s ministry to Israel—rejection
of the light followed by spiritual blindness on their part. The remaining
verses of this chapter contain Jesus’ last appeal to the nation.
 CHAPTER VII

John (Contínued)

IV. Christ’s Manifestation to His Disciples. Chaps. 13–17

1. Farewell discourses. 13–17.
2. Intercessory prayer. Chap. 17.
Chapter 13:1–17 contains the supreme example of Christ’s humility.
With full knowledge of His deity (v. 3), He stoops to the most menial of
tasks, the washing of His disciples’ feet. The reason for this act is explained
by Him (vv. 13–17); it was done in part as an example to His followers that
they should humble themselves and serve one another. And they needed that
lesson. (See Luke 22:24.)
There is room for much doubt whether our Lord intended to establish an
ordinance of literal foot-washing for all time, particularly since it was the
custom of the day for the host to provide water and towel, with a servant to
wash his guests’ feet, in view of the fact that open sandals were worn and
naturally the feet would become soiled by the journey over the dirty street
or dusty road.
A much deeper meaning seems to lie here, because what Christ did was
altogether in view of His cross and His subsequent session as our High
Priest and Advocate at the Father’s right hand. “When Jesus knew that His
hour was come that He should depart out of this world unto the Father (v.
1), knowing that the Father had given all things into His hands, and that He
was come from God and went to God; He riseth from supper and laid aside
His garments and took a towel and girded Himself” (vv. 3, 4).
The context here, then, clearly shows that what He did was a type of His
future redemptive and priestly work. We take it that He here enacted
symbolically this ministry of His to keep clean the feet (the daily walk) of
His saints. “If any man sin, we have an advocate with the Father, Jesus
Christ the righteous.” 1 John 2:1.
 He says to Peter, “What I do thou knowest not now, but thou shalt
know hereafter.” Peter surely knew that Christ was about literally to wash
his feet, but the Lord indicates that the meaning of this act, he would not
understand till later in his experience. Peter, after his terrible lapse in
denying Christ, knew then what Christ’s words, “I have prayed for you that
your faith fail not,” really meant, when he was cleansed and restored to
fellowship with his Lord.
After the announcement of His betrayal, and the exit of the betrayer,
Jesus reveals the spirit that is to characterize the relations of His disciples to
one another during His absence; namely, love (v. 34). This fact that they
love one another is to be the badge of Christian discipleship (v. 35).
After hearing about the Lord’s coming death and departure, the disciples
are saddened. It is then that He speaks the comforting words mentioned in
chapter 14. As a cure for their troubled condition, He suggests three things:
that they have faith in Him (v. 1); the fact that He is going to prepare a place
for them (v. 2); the fact that He is coming again (v. 3). In reply to Thomas’
question as to the way to heaven (v. 5), he replies that He Himself is the
way. He is the way because He is the image and the Revealer of the Father
(vv. 7, 9). His complete union with the Father is shown by the fact that even
the words He spoke and the works He wrought were through the direct
power of the Father. And such was to be their union with Him that the
disciples were to perform the same works (v. 12). This was to be
accomplished through prayer (v. 13). Obedience to His commandments and
love toward Him would result in His sending to them the Comforter, who
was now dwelling with, but who would later be in them (vv. 16, 17); it
would also result in the Father and the Son manifesting Themselves to them
(vv. 21–25). In verse 26 He explains the ministry of the Spirit in relation to
the disciples. He makes His last legacy to His disciples—His peace (vv. 27,
28).
In the next chapter Jesus explains the relation of the disciples to Him
during His absence—a vital, organic union typified by a vine and its
branches. He shows how this true vine is kept clean and fruitful; namely by
taking away unfruitful branches, and purging the sound branches (v. 2).
They have already been purged by His teaching (v. 3), but He exhorts them
to abide in Him in order to maintain this vital union (vv. 4–6). He shows
them how their prayers may be answered; by abiding in Him, and His words
abiding in them (v. 7). If they bear fruit two results will follow: the Father
will be glorified, and they will prove themselves to be true disciples (v. 8).
He exhorts them to continue in His love (v. 9), this to be accomplished by
keeping His commandments (v. 10). Unity among themselves is to be
maintained by the spirit of love (vv. 12, 13). By keeping His
commandments, they come into a closer relationship with Him—that of
friends (v. 15). Contrary to the usual order, He, the teacher has chosen them
His disciples (v. 16). He has chosen them for a specific purpose—that of
bearing fruit and enjoying a peculiar fellowship in prayer with the Father (v.
16). The remaining verses of Chapter 15 reveal the attitude of the world
toward the disciples.
In order that they may not be thrown into consternation and
discouragement when persecutions arise, He tells them what to expect from
the world (Chap. 16:1–4). They are sad at His leaving them, but it is
necessary that He go in order that the Comforter might come (v. 7). For
while He is in the flesh, He can be present only in one place at a time, but
seated at the right hand of the Father and sending forth the Spirit, He can be
present with every one of His followers, “even unto the end of the age.” He
then explains the threefold ministry of the Spirit in relation to the world: He
will convict the world of the fact that unbelief in Him is a sin; He will
reveal the fact that He, the Crucified, is the righteous One; though the evil
may prosper and the righteous suffer, He will convince the world that there
is a judgment to come that will set things right (vv. 8–12). He then explains
the ministry of the Comforter in relation to the disciples (vv. 12–15). Jesus
tells them that His departure in death will make them sad but that they will
see Him again and their mourning will be turned to rejoicing (vv. 16–22).
They would see Him again first after His resurrection; second, with the eye
of faith; and finally, face to face. After His ascension, it would not be
necessary to make their requests to Him (v. 23), neither would it be
necessary for Him to ask on their behalf (v. 26), for they would have direct
access to the Father (vv. 23, 27).
Chapter 17 records the great high priestly prayer of Jesus. We give a
simple outline of this prayer:
I. Prayer for Himself. vv. 1–5.
1. For His own glorification.
II. Prayer for His disciples. vv. 6–19.
 1. For preservation. v. 11.
2. For sanctification. v. 17.
III. Prayer for all believers. vv. 20–26.
1. For unity. vv. 21, 22.
2. For their presence with Him. vv. 24.
V. Christ’s Humiliation and Glorification. Chaps. 18–21
1. The betrayal and arrest. 18:1–18.
2. The trial before Caiaphas and Pilate. 18:19 to 19:16.
3. The crucifixion. 19:17–42.
4. The resurrection. 20:1–10.
5. The appearances of Jesus to His disciples. 20:10 to 21:25.
Jesus is first brought before Annas, the father-in-law of Caiaphas for a
preliminary hearing (18:19–23). He is questioned as to His doctrine because
they believed that He had been spreading dangerous secret teachings. Jesus
defends Himself by asserting that all His teaching has been done openly and
in public (vv. 20, 21). He is then sent to the high priest for the formal trial,
which is described by the other writers.
After His condemnation for blasphemy (Matt. 26:65), Jesus is led to
Pilate for the execution of the sentence. The Jews evidently hope that Pilate
will ratify their sentence without asking questions, but he is in no mood to
gratify the desire of the priests whom he heartily despised. He tells them to
judge Him according to their law; he does not care to judge religious cases
(v. 31). But since the power of inflicting capital punishment had been taken
away from the Jews years before, they could not now execute the sentence
of death (v. 31). Jesus had been accused of declaring Himself king. Luke
23:2. This was a serious offense in the eyes of the Romans. Pilate therefore
questions Jesus concerning His kingdom (vv. 33–35). Our Lord makes it
clear that His kingdom is a spiritual one, not a temporal one (v. 36) and that
the members of His kingdom are those whose hearts are open to the truth (v.
37). Pilate makes several attempts to release Jesus, but the determination of
the Jews to crucify Him, is stronger than his determination to release Him,
and upon the Jews’ threatening to report him to the emperor, he yields
(19:12, 13).
 John, in his account of the crucifixion, mentions some details additional
to those found in the other Gospels; namely, Pilate’s writing of the
accusation (vv. 19–22); the parting of Jesus’ garments (vv. 23, 24), the
committing of His mother to John (vv. 26, 27), the two utterances on the
cross (vv. 28, 30) and the piercing of Jesus’ side. Sometimes the bones of
crucified criminals were broken in order to hasten death. In Jesus’ case this
was not necessary for He was already dead. A fulfillment of prophecy was
involved in this incident (vv. 36, 37). The fact that Jesus had died so soon,
seems to show that it was spiritual sufferings and not physical, that caused
His death, for persons crucified usually lingered for about three days (See
Mark 15:44). Physicians tell us that the water and blood issuing from Jesus’
side indicated a broken heart.
Note how John, in his description of the empty tomb is careful to
mention sufficient details to refute the false report that the disciples had
stolen Jesus’ body. Matt. 28:11–15.
We shall notice here the appearances of Jesus after His resurrection.
1. To Mary Magdalene. 20:11–18.
2. To the apostles, Thomas being absent (20:19–23). In order to
convince the fearful and unbelieving disciples of the reality of His
resurrection, Jesus shows them His wounds. He then gives them their
commission (v. 21), their equipment (prophetically and symbolically, v. 22),
and their authority (v. 23). Note that the last mentioned verse refers to
church discipline. (Compare Matt. 18:15–18.)
3. To the apostles, Thomas being present (vv. 24–29). Though loyal in
character (11–16), Thomas is skeptical. He will not believe until he sees.
His unbelief had evidently delayed the disciples’ going into Galilee. Matt.
28:7. Though a sceptic, Thomas’ heart is honest; he wants to know the
truth. Jesus meets his desire, and Thomas becomes as intensely believing as
he was once unbelieving.
4. To the Seven at the Sea of Galilee (Chap. 21). After the miraculous
draught of fishes and the meal, Jesus gives Peter his commission as
shepherd of His sheep. The thrice-repeated question may refer to Peter’s
three denials. Verses 20–24 of the same chapter were written by John to
correct a false impression that had been produced among the disciples by
Jesus’ words to Peter (v. 22). It was believed that Jesus meant that John
should not die (v. 23). John shows those words did not mean that he should
not die, but that, if Jesus willed that John should tarry till He comes, it was
none of Peter’s concern.