[NTC - John]

John's Gospel was written after the other three, and quite evidently with a view to setting forth matters not set forth in the other Gospels. Thus we find that it does not attempt to give a full history of the Lord's ministry in all particulars, but chiefly deals with matters omitted or with details not given by the others. R3481:3, 4l22:3; OM329:3
John evidently recollected matters which, in whole or in part, had been overlooked by the others, and his Gospel sets forth some very interesting incidents and prayers and discourses, whose omission would have been a serious loss to us. Thus we see how God operates in various ways to accomplish his purpose. He could have miraculously used any one of the Evangelists to give the full and detailed account, but he chose rather to allow each to state himself in his own manner, and to supply the details in four narratives, in preference to one. R2435:2
St. John was naturally loving, gentle and meek; and that very disposition would make it difficult for him to sever the many ties of human friendship which such dispositions always draw about them. Yet he was faithful to his Master, regardless of human ties. He was a patient, faithful teacher of the doctrines of Christ, and willingly suffered banishment to the lonely isles of Patmos for his faithful witnessing to the truth. Similar was the course of all the apostles. They were bold, faithful advocates of the truth, and examples of its power to sanctify them wholly, as they gradually grew in grace submitting themselves to its transforming influence. They were men of similar and varied dispositions like ourselves. R1041:4
See also "THE FOUR GOSPELS—GENERAL."

[NTC - John 1:1]

In the beginning— The beginning of God's creation, when Christ as a spirit being became "the first born of every creature." R4098:1 The Lord's beginning, when Jehovah created him. Q41:1 He was not with the Father before the beginning of creation, for he himself was "the beginning of the creation of God." SM483:3 Genesis goes back to the beginning of things earthly; but this goes back to the beginning of all beginnings, when God was alone—"the beginning of the creation of God." (Rev. 3:14) R5351:3, 3474:2; F18 Before anything was created, and when none existed but Jehovah. R338:1 Long before man was created, or our earth was brought from its chaotic condition, long before angels and cherubim were created, divine power brought forth a Son on the spirit plane. SM491:2 Not Jehovah's beginning, for he had no beginning; but the world's beginning, or man's beginning. E86; F18; R5748:1, 3474:2, 1060:5; NS257:2 While Jesus was born of a woman, this was not the beginning of his existence. NS751:2 The word "beginning" is rather an indefinite word. It is difficult to imagine Jehovah without a beginning because we have finite minds. Q40:6, 360:4
Was— The Logos, the Word, existed with God in the beginning of earth's creation, as mentioned in Genesis. R2408:1 He was both the first created and the first or highest in rank. R1063:6*
The Word— The Logos. R5748:1, 5768:1, 5352:1, 4964:3, 2408:5; CR290:1, 195:6 The Greek word logos would be properly translated by the words intention, plan, purpose, or expression. R338:1, 2408:1 Greek, Logos, signifies mouthpiece or special messenger. R5351:3; Q377:6 The name of Jesus before he became flesh. CR290:1 As the mouthpiece of Jehovah, he was commissioned not only to redeem the world, but to uplift it out of sin and to restore the willing and obedient to all that was lost in Adam. SM51:1 His name, the Logos, signifies the Divine Message or Messenger, the One through whom Jehovah's utterances and decrees went forth. HG661:6 Dr. Adam Clark says, "This term (Logos) should be left untranslated, for the very same reasons why the names Jesus and Christ are left untranslated." E85; R1514:3 It is said that in olden times kings, when addressing multitudes, sat behind a screen, while in front of this stood the king's interpreter or representative, who spoke the king's words in a loud tone to be heard by all who were there. E85; R4964:2, 4107:3, 3474:3, 338:3; PD54/67; CR195:5, 247:2 Our Lord, before he came into the world, before the world was made by him as the Father's agent, was the Logos. R4165:2 More literally, "the Expression," a full and complete expression of the divine will, mind, purpose, character. R2408:1; SM491:3 Jehovah's Prime Minister. R1125:3;HG292:4 The "messenger" at the burning bush (Ex. 3:2). But the highest and most honored messenger should not be confounded with the One whom he represents and in whose name he speaks and whose power he exercises. E43 One of our Lord's titles. (Rev. 19:13) R1060:5 The same evangelist, in his epistle, uses the same title in respect to our Lord again, denominating him the Word of life, or the Logos of life. (1 John 1:1) E85 Plan, intention or purpose of God. God had a well defined and matured plan in his mind before it found expression in the slightest development. R338:1 Primarily the word refers to the plan of God, and it is afterwards applied to the messenger of that plan, the Son of God. R338:3 The Old Testament writings are God's written Word, and could not be fully understood until God's living Word, Jesus Christ, came and stood beside them, showing their signification. R444:4* Christ, in every stage, is called the Word. Here, in his pre-human existent state; in verse 14 of the first advent; and in Rev. 19:13 in his future glory. R21:2* We are confident that it was he who was the special messenger of Jehovah to Abraham in Genesis 18. R3946:3 A position aspired to by Satan. R1686:2
Was with God— Was with the God. CR195:6; R5768:1, 5748:1, 5352:1, 4964:3 The God; the Greek emphasizes the word here rendered God. R1060:5,2408:5 The Greek prepositive article is sometimes used so as to give the effect of the God in contrast with a God. E70 Here we see most clearly and beautifully the close relationship existing in the very remote past between the heavenly Father and the heavenly Son. R3474:5 Introducing us to our Redeemer in his pre-human condition, a spirit condition, higher than the angels. R2408:3, 5768:1; Q363:1 Scholars are well aware that the word that is translated God in the Old Testament is not equivalent to the word Jehovah. Although its significance is mighty one, it is frequently used for others beside the All-mighty, Jehovah. It is used for angels, great men and false gods. In the New Testament, the word theos is equivalent to elohim, and signifies mighty one. R2408:4This makes two—the Word, and the God whom he was with, or represented. R4107:1
And the Word— Jesus is here called the Word because Jehovah reveals his word, plan or purpose, through him. R338:3
Was God— Not contradicting the previous statement, but the distinction is considerably lost in the translation. The Greek article does not appear before the word translated God, and hence the thought in the statement is a god, as in contrast with the previous statement, the God. R3474:5 Accurately translated, it reads, the Logos was a god. R5352:1, 5768:1, 5748:1, 5352:1, 4964:3; CR195:6 Although the KJV is not a bad translation, it fails to give to the English reading the force and significance of the Greek—"In the beginning was the Word, and the Word was with the God, and the Word was a god; the same was in the beginning with the God."E86; R4107:1 3474:6, 1514:3; HG661:6; OV114:3; PD54/67; SM497:3, 491:1; NS255:6 We do not claim originality as to the proper translation of this verse. Our attention was called to it by the Diaglott, an interlinary word-for-word Greek and English New Testament in general use and of high repute. R3076:2In the Diaglott, "the" represents the article in the Greek text, while "a" shows that the article is lacking. R1514:3 The Greek article ho precedes the first word "God" in this verse, and does not precede the second word "God," thus intentionally indicating God the Father and God the Son in a case where, without the article, the reader would be left in confusion. E86 A God, a mighty one, superior to the angels. R4165:3 This translation can be verified by consulting any Greek Testament or any Greek scholar. R1514:3, 2408:5 Professor W. G. Moorehead (whose article on R3075 contradicts the Diaglott) acknowledges that the article "the" must be omitted in order to show that Christ is not the God but a God. R3076:4 "To us there is but one God" (1 Cor. 8:6) is not out of accord with the record that Jesus was a god with the God, because the name Jehovah was never permitted to any but the Father supreme, while the title "God" (Hebrew, elohim) might be applied to any mighty one in authority and power, Jehovah himself being superior to all elohim. NS255:6 The word god signifies mighty one, and is used not only respecting the Father, but also the Son, and also in reference to angels, and in one instance to men, influential men, the 70 elders of Israel whom Moses appointed. R3474:6 "God" is a translation of each of four Hebrew words—el, elah, elohim and adonai, all signifying the mighty, or great. It is a general name. R338:2; SM497:1 With the proper conception of the meaning of the word God, as used in the Scriptures, namely, a mighty, a powerful being, we see the propriety of applying the name to the Logos. R1060:4 He is distinctly shown to be the Son and not the Father—to be a God and not the God. R5352:1 While the Father was the God above all others, the Son, the Logos, was a God above all others, next to the Father but subservient to the Father. R3861:5 This subservience and dependence upon the Father was true of our Lord not only while he was in the flesh and before he was made flesh, but is distinctly asserted of him since his resurrection. (1 Cor. 15:28) R3861:5 The word god signifies mighty one; but there is only one God whose name is the Almighty. R5352:1 As the pendulum swinging from one extreme to the other, so are the conceptions of Christians respecting our Lord—one extreme declares him simply a good man, while the opposite assumes that he was the Father. R4106:2 The Almighty did not inquire of the angels whether or not they would accept the glorified Jesus as their Lord; he autocratically elevated our Lord Jesus. In his prehuman condition, our Lord Jesus was from the beginning the head, the chief of all the Father's creatures, works and arrangements. R2985:1 "All men should honor the Son, even as they honor the Father." (John 5:23) They should not honor the Son instead of the Father, however. SM498:2 Our Lord Jesus is a mighty one, a great one amongst the mighty ones, and as our Lord himself declares, all should "honor the Son even as they honor the Father." (John 5:22) R2726:1

[NTC - John 1:2]

In the beginning— Of creation, himself the first creation. R1060:5, 338:3 "The beginning of the creation of God." (Rev. 3:14) E87 Before the creation of others. R3474:6 Not only was the Logos the beginning, or Alpha; he was also the last, the Omega, of divine creation. (Rev. 1:11; 21:6) R5351:3,5064:1 When we consider the length of time that must have elapsed during the creation, we may have some idea of our Lord's intimate and long acquaintance with Jehovah and his plans. No marvel, then, that Jesus said, "No man knoweth the Son but the Father; neither knoweth any man the Father save the Son." R1060:1; HG292:3 The one who had known God's character longer, more fully and more intimately than any other being. R1125:3
With God— With the God. R5768:1, 5352:1; CR195:6 Therefore they were two, and not one in person. R3474:6

[NTC - John 1:3]

All things— Angels, worlds, mankind—all things. R3475:1 Angels, principalities and powers, cherubim and seraphim, as well as man, were all the direct creation of the Logos, though not by his own power. R5372:1, 5351:6 Not one of whom was like himself—the direct creation of Jehovah. SM492:T
Made by him— He it is who in all things has the pre-eminence in Jehovah's plan and work. E86; R1278:3 Not only showing his intimate acquaintance with Jehovah and knowledge of his plans, but exhibiting him as his honored agent in their accomplishment. R1059:6 Not that the Son was superior to the Father, that the Father had created nothing because of lack of ability to create, but that the Father was pleased to use this particular channel in his great work. R3475:1 The Father is the Creator, although all things were made by the Son, as the Father's agent. R4085:3, 5135:3, 4964:2, 4085:3, 2199:5, 1904:5, 338:3 Our Father is the first cause of all things. R369:3 All things are of the Father, all things are by the Son. (1 Cor. 8:6) The power was of the Father, but it was exercised through the Son, the beginning of his creation, and hence "without him was not anything made that was made." R4107:3 By the Father's energy or spirit; yet that energy was exercised through his Son. R370:4 The same point is emphasized by the plural form of the pronoun in Gen. 1:26—"We will make man in our image, after our likeness."R1609:3 SM497:1 God not only began the work, but he also completed it, through his Son, his agent in all things. R1266:1 Jesus was the direct creator of all things. He was the divine power, agent, work, messenger, the Logos of Jehovah. R4964:3; CR247:2, 195:6 As it pleased the Father to create all things through the Son, so in all things it has pleased him to exalt our Lord Jesus as his honored instrument. F397 We find him also the agent in the development and perfection of all things. It was Jehovah's powers delegated to the Son, and it was Jehovah's glorious plan which he delighted to accomplish. R919:3 F65 Already he had been used of the Father as his special agent in the creation of angels and men when the Father proposed to him that he should become man's Redeemer. NS83:4 Whether we contemplate the vastness and grandeur of the physical universe, or the innumerable host of intelligent creatures he brought into existence, we are overwhelmed with a sense of the glory that he had with the Father. R1247:2 The Only Begotten of the Father, the beginning of the creation of God, was the superintendent of the various affairs connected with the creation of the earth and its inhabitants. R3921:4 Jehovah's chief and honored, intelligent and active agent in creation, the Almighty entrusted with the work of redeeming and restoring mankind. R1125:3 While he joyfully worked out the grand plan of creation, he probably knew nothing of God's purpose for the subsequent permission of evil and the necessity for the great work of redemption. R3160:3
Without him— No suggestion that the Father is the Son, and that the Son is his own Father, but that there are two persons, both Gods, both Creators, but the one the superior, the other his honored representative. R3475:1 Jehovah is the Creator of all things; yet he does this by proxy through him who was "the beginning of the creation of God." R2426:6 The key is in the oneness of purpose and of work between the Father and the Son—"I and my Father are one." (John 10:30) R2431:4
Not anything made— Other Scriptures defeat the argument that if he made all things, therefore he was not made, and that if not made then he must be an uncreated or self-existent God. R1063:5*

[NTC - John 1:4]

In him was life— Absolute life, perfect life, because his life had not come from Adam through an earthly father, but was directly transferred from his pre-human state or condition to the womb of Mary. R3475:2 Jesus was the only one who had life. PT381:T* Perfection of life. R3885:6 Implying that he did not receive his life, as did other men, from an earthly father. It was because Jesus had life in this special sense that he could be the Redeemer of men. R4154:3, 4107:4, 3475:2 Our Lord's separateness from the human family is thus pointed out; in no other man than "the man Christ Jesus" was there life. R2408:6 Is there not life in every man? No! From the divine standpoint, a death sentence passed upon Adam and was inherited by all his descendants. R4154:3Not a deathless life, which could not die, but life everlasting, so that he would not die, had he not laid down his life. R677:1* Father Adam once had life, but he lost it through disobedience in Eden. R3475:2 This text has a special application to the new creature—"In him was life," the new life, life as a new creature, partaker of the divine nature. R4155:1 When he was immersed in the symbolism of death, he received of the Father a begetting of the holy Spirit—he was begotten to a newness of life, to a spirit life. R4155:1 In the Son of God—the Word—Jesus, from 30 years of age, was the divine life which he never before possessed. R338:4 "As the Father hath life in himself, so he has given unto the Son to have life in himself." (John 5:26) R4155:1 Even Jesus did not possess this wonderful kind of life, immortality, this essentially divine quality, until after his resurrection from the dead. R1642:1
The life was— Christ is the judgment of the world because he is its love, and he is its love because he is its light, and he is its light because he is its life. R1329:2*
Light of men— Light is here used in a figurative sense, signifying hope, intelligence, instruction. R3475:6 Everywhere throughout the Scripture light is used to represent God, his truth, his righteousness, his servants and their messages. SM240:2 This life constituted the light amongst men. They perceived that he was a remarkable character—"Never man spake like this man." "They marveled at the gracious words that proceeded out of his mouth." (John 7:46; Luke 4:22) R4107:4 The life that was in him, the perfection of manhood that was in him, was the light of men in his day. R4155:3 The power of the holy Spirit in our Lord Jesus, shining in perfect accord with his perfect flesh, was indeed the light of men, not only reflecting the divine character in his doings and words, but enabling him to speak to his followers the wonderful words of life. R4155:4 To know God we must gain knowledge of him, and knowledge is assured belief, enlightenment, acquaintance with or understanding of God, his plans and purposes as revealed in Christ. R493:1* Not only through his recorded discourses and instructions, but also through the lives of his disciples, and that in proportion as they were and are truly his. R3475:3 Having bought us with his blood, he became the light-giver, hope-giver. R2408:6

[NTC - John 1:5]

In darkness— Darkness is the synonym for Satan, the Prince of Darkness, and all the deluded followers, the children of darkness, and the wickedness with which he is identified, the works of darkness. SM240:2 It is the nature of light to scatter darkness. SM241:T
The darkness— Darkness was not confined to the ignorant then, nor is it today. Indeed, the powers of darkness are greatest in the more influential and the better educated. SM241:1
Comprehended it not— They did not arise and shine (Isa. 60:1), and therefore darkness came upon them; and as a nation, blinded to their highest interests, they stumbled into the complete wreck of their national polity. R2036:1 It is still true that the darkened class comprehend not. "The god of this world hath blinded the minds of them that believe not." (2 Cor. 4:4) R4107:4 3475:3 Some of the world are asleep, others are awake to worldly aims, ambitions, schemes, but thoroughly blind to the divine purposes. R4444:3 Notwithstanding the faithfulness of Jesus and the few light-bearers enlightened with the holy Spirit of which they are begotten, still "darkness covers the earth and gross darkness the heathen." (Isa. 60:2) R4987:6 Even Christians, the Apostle intimates, see only in part, but may see increasingly in proportion as they come into line and accord with the divine plan respecting them. R3475:4 As they would consider his perfection and how, as represented in him, the light shined in darkness and was not appreciated, so they would expect that the light shining from them would not be appreciated either. R3313:5

[NTC - John 1:7]

For a witness— Six months prior to the Jewish harvest there was a message to make manifest to Israel the coming of Messiah; six months before the Gospel harvest the jubilee arguments came out to make manifest to "the Israel" the coming of Messiah the second time. HG71:6
That all men— Only a minority have yet seen this light. R2409:1

[NTC - John 1:8]

Not that Light— Greek, phos. Also used with respect to the Church, which is the body of Christ, and with her Lord, partaker of the holy Spirit. R2409:2 The Apostle carefully distinguishes between the messenger of the light and the Light itself. Subsequently (John 5:35), when speaking of John (the Baptist) as a burning and shining lamp, a totally different Greek word is used. R2409:2 John was particular not to take any honor in respect to these matters to himself, but declared plainly that his mission was to introduce the Messiah. R3475:5
Was sent— Neither John nor Jesus could begin a public service until thirty years of age, since this was one feature of the law, but John, being six months the elder, was thus privileged to begin his ministry six months in advance of our Lord. R2417:1

[NTC - John 1:9]

The true Light— Anti-typical, real, genuine; not counterfeit or typical. R2409:1 Whose mission it was to reveal, to make known, the Father's love. R3475:5 Implying that there are false, or imitation lights. Of these we know that there are many—lights of heathendom and lights of Christendom. R4988:3, 3197:4 In the end of the age. R2319:5 He has not yet been the Light of the world, but merely a light to his people. R5352:5 Jesus was the great light which came into the world, and his followers were to be lights or candles also. R4558:5 The Savior and his Church in glory will be the great Sun of Righteousness which will arise over the earth, and shine forth for the healing of the people. R4988:4, 4967:6, 4677:2, 4107:6, 3686:4, 2573:6, 2550:3, 1645:4, 1311:5, 244:1*; HG353:4; SM244:1, 560:3; NS860:1 Which will shine forth for the blessing of mankind, to bring order out of present confusion, to scatter present darkness, ignorance and superstition, to cause the knowledge of the glory of God to fill the whole earth. R3770:6, 5008:1 Shining in its strength from the exalted divine Christ, head and body.R338:5 "The light that shines in the face of Jesus Christ." (2 Cor. 4:6) D238 The Morning Star. (Rev. 22:16) R1063:3* 390:4* When he who was lifted up at Calvary, and afterward lifted up in resurrection power, will be manifested in power and great glory. R5316:4 The light was not prior to Jesus Christ, for we read that he is the light. This wisdom was first promulgated by our Lord. Q66:1; R5105:5, 5544:3, 4967:6; SM249:2 We may walk in the light for we are in the presence of the "true light." R159:4* Bartholdi's Statue of Liberty Enlightening the World is true to the facts, but whatever blessing there is in the light which shines from Liberty's torch is the light of the Gospel. NS666:1
Which lighteth— Ultimately. R3686:4, 1711:2 When the clouds and darkness of error shall pass away, and the clear light of truth shall shine forth, and the glory of the Lord be revealed, and all flesh see it together. (Isa. 40:2; 11:9; 60:5) HG272:6 Not only to redeem man's life, but also to enlighten him and to restore as many as may be willing to accept sonship. This work has not yet been accomplished. R2409:3 He engaged not only to save man from death by a Ransom, but to bring man to the knowledge of that truth. (1 Tim. 2:4) R77:3* The same wisdom which instructed his disciples guides men back to the Father, instructs them as to what discipleship means, makes them wise in order that they may take the steps by which discipleship is to be gained. R5105:5 "What think ye of Christ?" With the question and with the light that makes possible an answer to the question comes a responsibility which none may shirk. R3788:5 None will dispute that this light is the truth, the knowledge of God's plan; yet it must be evident to all that thus far only few have seen it. R1311:4 As the vast majority of our race, heathen and imbecile, have not yet been enlightened, they cannot have committed mortal sin, and hence are not under sentence of the second death. R1984:6
Every man— Every man ever born into the world. R331:5 A prophetic statement, for our Lord at his first advent did not even enlighten all of his own nation, and made no attempt whatever to enlighten the world of mankind. R4107:5, 2550:3; SM240:2 Our dear Redeemer is not only the Redeemer of the Church and the light of the Church, but the Redeemer of the world, and the light of the world. R3475:6 This includes all the heathen and all those of imbecile mind, who could not in this life grasp the truth, as well as all infants who have died before reaching the age where they could know of God and his truth in Christ. R5575:5, 5352:5 Including the nation of Canaan. R5336:4 All were included in unbelief and blindness, that God might have mercy upon all and recover every one of them from that blindness and bring every one of them to that full, clear knowledge which will render every man without excuse and fully responsible for his choice of life or second death. R4781:3He cannot be light to any man until he has heard of him; therefore every man is to hear of him. R691:1* 659:1* All who have died without the true light will be enlightened in the future, and the words of the angel will be verified, "Behold I bring you glad tidings of great joy, which shall be to all people." (Luke 2:10) R9:6* If only a few have yet heard the good tidings in any sense, must there not be a restitution to life as well as a future proclamation of the only name given? R412:6 Some things are universal. God's sunshine is universal; it shines from pole to pole, upon both the just and the unjust. So is his love. Light and truth are yet to be universal, and so is the testimony of the ransom. R2632:6* How many will so make use of the blessing—the light, the drawing and the knowledge—so as to conform to the requirements of the New Covenant is another question entirely. R2127:6 None will be destroyed in the second death without having this enlightenment. R3725:2;SM250:T In the coming Millennial age, all the blind eyes shall be opened and all the deaf ears shall be unstopped. R5279:1, 2550:3 As there was a fullness of time in which our Savior should be born, so also there is a due time in which the knowledge and blessing flowing from his redemptive sacrifice shall be made effective to all. R2490:1 Jesus is not only to be the glory of Israel, but the light of the world.R2125:6; PD55/67 As the vast majority of mankind have never been thus enlightened, and thousands more have been only partially so, it follows logically that the full enlightenment of the world tarries until the Millennium. R1674:2 Before the world will be enlightened, a saintly class, the Church, the bride of Christ, must be enlightened, and must be completed and glorified together with her Lord. R4988:4 Thus far Jesus has not been dealing with the world, but merely with the blessed ones who have the eye of faith and the ear of faith. R4967:6, 4677:2; CR126:4; SM249:1 Our Lord's mission is not merely for an elect class, but in conjunction with that election he is to give an opportunity for life everlasting to every man. NS352:5; OV36:T As a consequence of misdirection of efforts into mission work, slum work and work for the heathen, some are doing works now which God intends shall be done in the future age, and which can and will be done then to very much better advantage every way. R2690:2 The resurrection of the just will be necessary to bring the Church to glory and joint-heirship with her Lord, but the resurrection of the unjustified will be for the very purpose of permitting them to see the true Light. R5352:5 Sodom and Tyre, who did not have as good an opportunity as Capernaum and Bethsaida, will, in the regeneration, find their condition even better than theirs. R351:2*Even in this comparatively enlightened day, millions of heathen give no evidence of such enlightenment. A104 HG343:6

[NTC - John 1:10]

The world— Including every individual of the human race, from the first man to the very last of his posterity. R1328:1*
Made by him— The Lord was ushered into the world, which as a Logos he had made, in a most humble manner in his birth at Bethlehem. R3702:5
And the world— Of mankind. R338:4
Knew him not— Still more surprising, his own nation, the Jews, knew him not! although they had been instructed from the beginning of their nationality to look for the Messiah, and although a description had been given to them. R4107:6 Jesus was the great King of Glory in disguise. (Illustrated in referenced articles by the story of a British prince in disguise.) R4687:6; Q365:6 The Jews did not know whom they were crucifying, and they were not a bit more to be blamed than was Paul for assisting in the killing of Stephen. Q368:T

[NTC - John 1:11]

Unto his own— The Lord came (AD 29) not to the true Israelites only, but to the entire mass. C150 This was a crisis in the affairs of the seed of Abraham according to the flesh—a testing time—a judgment as to whether or not they were fit to be God's holy nation. NS442:2
And his own— The house of servants, under the bondage of the Law Covenant. R1725:6 The Jewish nation. R338:4, 5768:6, 5172:4; CR23:5 As a nation.R4013:4, 3476:1, 2633:3; F433
Received him not— Excepting the few. R189:3 After our Lord's three and a half years ministry only a little more than five hundred had become Jesus' disciples and had remained true. R5768:6 And thus identified themselves, for a time, with the Adversary. NS74:5 Fulfilled, not by the rejection of our Lord at Nazareth, but by his rejection by the whole nation of Israel. R3302:4 The promised Messiah came, not in glory as they had expected, but in a lowly condition, to die for sin. PD35/46 They could not receive spiritual things, for spiritual things were not for natural men. CR23:5 Their rejection of Jesus and his testimony showed that they were not as a nation fit for his purpose. NS442:2 Seeing that they put away the favor of God from them and proved themselves unworthy of it, he turned to the Gentiles to take out of them a people for his name. R1696:1 They were rejected—not cast into eternal torment, but rejected from the special favor which they had previously enjoyed as inheritors of the Abrahamic blessing. NS370:2 The Lord said to them, "The kingdom that was for you shall be taken from you and given to another people" (Matt. 21:43), those whom he has been taking out of the Gentiles for it. HG153:5 So far as the spiritual part of God's great promise to Abraham is concerned it has passed from the Jewish nation; but there still remains for them a glorious earthly portion, to which they will be introduced at our Lord's second coming. NS780:4 "A man's foes shall be those of his own household." The Master was a Jew. The Jews were his brethren according to the flesh, and it was they that hated him without a cause and persecuted him. SM218:1 As Moses came to his own people and they rejected him, and he fled for his life to the land of Midian, from whence he came to them a second time. So Christ, also, has come a second time. R4058:2 It makes us sad when we see what they might have had, but lost; yet on the other hand, we are glad, for because of their casting off we have been permitted to come in. CR48:2 A parallel: At our Lord's second advent he comes to Christendom as his professed people; and, in harmony with the prophets, he is again rejected, yet not by all. R3302:4 The majority of persecutions have been by those who professed to be the people of God, many of whom really thought they were. R5172:5

[NTC - John 1:12]

But— He burned the chaff, but the wheat he gathered into his garner. R628:2* A still greater and more glorious hope, one in which all others center and are bound up, the hope of being made perfect in Christ, of being made partakers of the divine nature, of completing our adoption as sons of God. R351:4*
As many as received him— As many of the house of servants. R1416:6 Who would leave the house of Moses, the house of servants, and attach themselves to Jesus, the Son of God, that they might be members of the house of sons. NS201:4 While the nation, as a nation, was rejected by the Lord, the faithful individuals who became his disciples were received of him. R3302:4 Every faithful "Israelite indeed" at the first advent had the primary consecration typified in the Levites. To such God gave the Gospel call to consecrate to death. Such as obeyed this invitation were accepted as sons of God. F124All the wheat of that nation, all who were ready for the Kingdom. NS626:3 Believed his message. R342:6 God's favor toward that people was manifested by the fact that he rejected none of those who were fit for his purpose, "Israelites indeed, in whom there was no guile." NS442:2 Every Jew who would get free from that Law obligation could have done so only by confessing his shortcomings and inability and by accepting a share in the sacrifice of Christ. R4559:2 A considerable number; nevertheless but a "remnant" of that nation, after it had been sifted. Fortunately for us Gentiles, these were not enough to complete the elect number. R2401:5 Only a remnant at the first advent were found possessed of the faith of Abraham, and accepted by our Lord as members of the new house of sons. R2442:3 A small remnant, as compared with the whole nation. R3476:1, 2401:5, 2371:6; SM366:1 Of these were the twelve apostles, the seventy (Luke 10:1), also the "five hundred brethren" (1Cor. 15:6), and those Jews subsequently reached on the Day of Pentecost and afterward during the entire harvest of their age. R4108:1; CR48:3 It was necessary and expedient that the message should go unto all nations, though they did not receive it. The few who did receive it thereby received "power to become sons of God," while it also served as a witness to the nations. R517:5* Comparatively few, even of those who do recognize him as the Redeemer and granted this liberty, have availed themselves of the great privilege and become sons of God. R1008:1 Liberty to become sons of God will not be given to all men. This liberty is connected with the special high calling of this Gospel age, and ceases with it. R1006:3 Those of the spiritual house now accepting the Lord are in due time to receive a great blessing—the antitype of the Pentecostal blessing—glorification. R3302:4
To them— The elect, the worthy. F177 Publicans, harlots, etc. R342:6
Gave he— Blessed them with the power and privilege of becoming sons of God, whereas previously their highest possibility had been to be God's servants and friends. Here we note the change of dispensation from the Jewish to the Christian.R2409:3
Power— By a begetting of the holy Spirit. R5068:6 By regeneration. R2129:2 Ability. R1416:6Privilege, opportunity. E177 Liberty, privilege. R5510:3, 5775:1, 5370:3, 5352:6, 5295:5, 4939:6, 4013:4, 3841:5, 1005:5; PD58/70; SM9:T Liberty, freedom from condemnation, otherwise known as justification through his blood. R1007:1 In the merit of the sacrifice of our Redeemer, even as fleshly Israel gained a standing before God through the typical broken body and shed blood of bullocks and lambs. R1336:3 "Tarry ye at Jerusalem until ye be endured with power from on high." (Luke 24:49) NS201:2 Not granted immediately, but merely in a reckoned way, up to the time when Jesus finished his course, ascended up into heaven and poured out the holy Spirit upon his followers. R5310:3 No such privilege was given to the Jews, nor to any of the fallen race, until Pentecost—after Jesus had appeared in the presence of God to make atonement for our sins. R5352:6, 5775:2, 5370:3, 5207:3, 2788:2, 2225:5, 1509:6 In the midst of the house of servants, not yet begotten of the Spirit, not yet granted the privilege of sonship, our Lord could do and teach on no higher plane than the earthly. R2455:1 Those Jews who were not faithful were not even servants. But when Christ came, he made it possible for some to come out and pass from the house of servants into the house of sons. R5310:3, 4108:1, 4013:4, 3476:2, 3433:6, 2796:6, 2283:4, 1416:6 Signifying the purchasing of the Jewish people from under the dominion of the Law, and the liberation of believers from it, that they might become sons of God. E430 He did not make us sons, but simply gave us the liberty or privilege to become sons. The patriarchs and prophets of the preceding four thousand years could not become sons, because they were not given that privilege or liberty. R1005:6 Only those who have "escaped the condemnation that is in the world," and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. E108
To become— Until the ransom had been paid to divine justice, the condemned ones could not be received back to the condition of sonship enjoyed by father Adam, but forfeited for himself and posterity when he became a sinner. R2409:3; NS662:6
Sons of God— To join the Order of Spiritual Sons, the Melchizedek Order of Priesthood. SM9:T The first opportunity for any of the house of servants to become sons of God was at the first advent, after our Lord had made a consecration of his life as man's redemption price. R3277:1 To step from the House of Servants over into the House of Sons, from fleshly Israel over into spiritual Israel. CR23:5; R3433:6; PD58/70; NS662:3 The real Israel of God is spiritual Israel. The promises and opportunities, however, went first to natural Israel; and as many out of all the tribes who were of right condition of heart and received the Master were granted the liberty to become members of the House of Sons. SM727:2 With all that this implies of divine favor and eternal life, and all the proper privileges and liberties as sons. E28; R1725:6, 1007:5 To become associated with himself, to become identified with himself, as members of his Body. R5119:4 The first invitation to fallen men to become sons of God dates from the time of Jesus, particularly after he died, rose, ascended and, as a result, shed the holy Spirit on his waiting disciples, begetting them to a new nature.R5760:4 The place and time for the adoption of these believers was in the upper room at Pentecost, when the spirit of adoption was granted unto them. R3476:2; E209 Sons of God in an especial sense, in a sense different from Adam, even in his state of innocence. These are invited to be sons of God on a plane of sonship higher than the angelic sons; viz., as heirs of God of the divine nature. R2409:4 These sons are all begotten of the holy Spirit. Theirs is not a fleshly sonship. Their birth of the Spirit will be the resurrection change, when they shall be made like their Master, see him as he is and share his glory. R5352:6 Attaining the divine nature. (2 Pet. 1:4) R5859:5 The Scriptures clearly point out the Heavenly Father as the begetter in the regeneration of the Church, the Bride of Christ. E143 The Lord who redeems or purchases all is not the life-giver to the Little Flock, but under the mantle of his merit he introduces us directly to the Father to be begotten by him as new creatures. R1006:6 This power to become sons of God is not granted to sinners, but to the justified. R2409:4 Before that time none could become "heirs of God, and joint-heirs with Christ"—heirs of the Abrahamic promise. (Rom. 8:17) R5207:4, 2279:3 Previously, the very highest claim that they could make was that which the Jews made—that of being servants of God. E28; R5623:2, 4958:2; HG131:5 The Jews never claimed the title sons of God for themselves, nor would it have been proper for them to have done so. NS256:4 The very highest expression of God's favor toward any of them was shown in Abraham, and he was called only a friend. R5310:3,5206:3; CR93:4 The heart-loyalty of the "Israelites indeed" God appreciated, and they were granted the privilege at Pentecost of stepping from the house of Moses, as faithful servants, into the house of Christ, as faithful sons. (Heb. 2:5,6) R4939:6 Adam was originally a son of God (Luke 3:38), but none were so called subsequently until the Gospel age. The term "sons of God" is a general term applied to angels. (Job 1:6; 2:1; 38:7) R2843:5 Our Lord Jesus was the first human son of God after Adam. OV427:4 The chief cause for joy lies in the fact of being accepted as sons into God's family. R2675:5The Church will always be in covenant relationship with the Father. Every father is in covenant relationship with his children, and they with him. Every child has a responsibility to its father, and the father to the child. R5163:5 These, coming into the relationship of spiritual Israelites, were enabled by this begetting of the holy Spirit to appreciate the spiritual things given to these Israelites. All the truths that we have are drawn from those things God gave to the natural Israelites, and we can understand them, though the natural Israelite could not. R5295:6 A relationship implied when Jesus taught them to pray, "Our Father, which art in heaven," assuring them that God recognized them not as servants, but as sons, a term of special endearment. R3352:1 Although tests are applied and qualifications imposed on these, nevertheless it is a step of grace, because there were no obligations resting upon God to confer upon us such a "high calling." R2284:3 As sons of God, with the new life begun, these are to realize that everything of the present life is quite unworthy to be compared with the future and eternal interests. R2686:5 The highest manifestation of the holy Spirit is the spirit of adoption, which in due time, the Millennial age, shall be poured upon all reconciled to God. R2070:4 It is by reason of the spirit of adoption that the Church during the Gospel age is enabled to worship God still more pleasingly than could the Ancient Worthies. R2071:1 This new name brings new and exalted privileges, even fellowship or unity with God and his Son Jesus Christ. This gives a new basis for action—love instead of fear—and leads to certain success. R91:1* Accepted as sons, they become his tabernacles, his dwelling-places. (Psa. 84:1) R1401:6 The Great Company, who do not fully and freely fulfill their covenant, will be sons of God. R1008:5
To them that believe— Not belief that such a person lived, or that he was a fine man and taught excellent precepts, or that he set an example; but a belief in his name Savior, the recognition and acceptance of him as one who saves his people from their sins. R1006:1 Only those who after believing in the only name, Savior, followed on and consecrated themselves, took up the cross and sufferings of Christ and shared them, are presented before the Father as sons. R1008:3 Who accepted him as the Savior, the Sent of God. NS442:2 Believers in the Messiah are thus brought within reach of the great privilege of sonship and joint-heirship. R2425:2 To as many of the Jews as would come into harmony with him, as many as would walk in his steps of self-sacrifice and thus have God's favor. In substance he said, "This is the way. Trust in me and walk in my steps. Thus you shall be my disciples." R5083:2
On his name— On his greatness as Messiah. NS832:1

[NTC - John 1:13]

Which were born— We render the Greek gennao begotten, and not born, for although the same Greek word is used interchangeably, the construction of the Greek sentence here fixes it as signifying begetting. R4108:2, 3476:3 Westcott bears out this thought, saying, "Literally, begotten, as in 1 John 2:29, 3:9." R3476:3 God being associated with the action, the word should be rendered begotten. R837:1 Begotten. This spirit begetting was not possible in its full, proper sense, until Jesus had made reconciliation for the sins of the world, or, at least, had prepared the way for reconciliation by his own death. R5623:2 Begotten again. R3140:2 Begotten again as a new race, a race separate and distinct from all others; therefore new creatures in Christ Jesus. (Gal. 6:15) R2129:1 There is a likeness between an earthly birth and the new birth necessary to a share in the Kingdom. R3486:1 There must also be a period of gestation for this spiritual new creature that will precede its resurrection birth. All who share the spiritual Kingdom as spiritual beings must first be begotten of the spirit and subsequently be developed of the spirit. R3486:1 All who are spirit begotten by the holy Spirit during this age, are promised a spirit birth, to spirit-being in the resurrection. NS803:3
Not of blood— Not along family lines of blood relationship. R4108:2 Not of heredity. R3476:3
Nor of the will of the flesh— Either directly or indirectly, not of the will of man in any sense of the word. R3476:3 To be begotten of an earthly father and later to be born of an earthly mother would insure that the progeny would be earthly also. "That which is born of the flesh is flesh." (John 3:6) R3486:1 Not along fleshly lines of worldly sympathy and judgment, not according to man's wealth or wisdom. R4108:2
But of God— God alone does this begetting. God alone accepts to membership in this new creation. God alone imparts the seal of adoption. R3476:3 No man can sanctify himself in the sense of causing himself to be accepted and adopted into God's family of the new creation, begotten by his Spirit. F120 "No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5:4) F77 Ishmael was born in the ordinary course of nature, but Isaac, who typified the true heirs, was not so born, but on the contrary came by the exercise of divine power, not of the will of flesh, but of God, for Sarah was not only barren, but aged. R1140:5

[NTC - John 1:14]

And the Word— The fourteenth verse goes back to take up the subject at the same point as verse five, and to repeat the narrative from another standpoint. R2409:5
Made flesh— The Revised Version renders it, "The Word became flesh." Both are correct, and both contradict the two extremes of view held by Christendom. R4108:3 He became human. R1015:2, 611:3 The Logos was made Jesus. The work of Jesus in the flesh, however, is not the completion of the divine plan, but merely the beginning of it. R5352:5Without dying, our Master underwent a change of nature. R4098:2, 2410:1 Nature is simply organism, and varies according to the form or quality of the organism. The element of life is always the same. Q808:T The spiritual nature is one thing and the fleshly nature is another. The blending of the two natures would produce a hybrid nature or being. Q807:4 Jesus had not two natures, but one nature, having changed the higher, the spiritual nature, for the human nature. R5748:1 He exchanged his spiritual being or existence for the human, which he made "a sin offering," and which was typified by the Atonement Day bullock. T52 This meant the complete laying aside of the spirit nature before enjoyed, a change or transmutation to another nature, the human. R3946:5 Why should it be any more incredible that Jesus' nature was transformed from the spiritual to the human without retaining his former nature under cover than that the Church "shall put on immortality" and yet not retain the flesh and blood nature. R677:4* The thought contained in the word ransom did not call for a God to redeem a man, nor could a spirit being of any rank do so; for there could be no correspondency between them. SM659:T He was transformed from the spiritual to the human nature, so that in giving his life for the world's redemption he might give the exact equivalent or corresponding price for that which was lost. R1673:3 Nothing less than this great stoop or humiliation enabled him to be our Redeemer, and qualified him to give to God the ransom price for man's transgression. R2409:6, 1603:6, 1583:1; A178 While there was a sacrifice of power, of honor, of glory, yet no sacrifice of life was involved. The life principle was the same that he had before, therefore the personality was the same. It was important to have identity of mind, and this he had by divine arrangement. R5064:2 Necessary, because it was a man who had sinned, and because the divine law required a man's life for a man's life as the ransom price. R3946:5, 2476:6 Man is of human or flesh nature; hence if the spiritual Son of God would give to dying men the bread of life, it must be flesh, full of life-giving nutriment. R1014:6 In being "made flesh," and then sacrificing that flesh, he gave his all on our behalf. NS478:4 Proof that the perfect man is not a spiritual being. A177 It was not an angel that had sinned and hence an angel could not be the Redeemer. Nothing but the sacrificial death of a perfect man could redeem the race from their death sentence. Any perfect man could have been thus substituted, but there was none. Hence the necessity that Jesus be "made flesh." R4587:6 To be the Redeemer of man it was necesarry for him to become a man, not to pretend to be one, for the divine law required like for like—"life for life." (Deut. 19:21) R5622:6 The primary step in man's recovery was necessarily that the Logos should be made flesh and taste death for every man. It is for this first step that we celebrate the birth of Jesus. R5135:3 His human body was the body of his humiliation, the "body prepared" for sacrifice (Heb. 10:4, 5), which was sacrificed; and which, being sacrificed, was never taken back; it was given as the price of our redemption. R1806:2
"Verily, he took not hold upon the nature of angels [as though referring to the angels which sinned], but he took hold on the seed of Abraham...he
also himself took part in the same [flesh and blood, human nature] that through death he might destroy him that hath the power of death, that is, the devil." (Heb. 2:14, 16) E425 Jesus was born a descendant of Abraham, through the virgin Mary. He kept the Jewish Law inviolate, and thus proved himself worthy to be that Seed who would bless the world. OV429:T The Word, made flesh, did not rise again; but it was the Lord of glory, newly begotten as the son of God at Jordan, the new creature, that rose again. R4108:4 If merely a spirit being veiled in flesh—"incarnate"—he could not have been the Redeemer at all. E94, 296; R5622:5, 5352:2, 5064:3, 4106:3, 4108:3, 3476:3, 2409:5 A totally different thing from merely appearing in a body of flesh, like a man. R1952:3, 1856:3 Denied by those who claim that the spirit being came into the flesh, but was always separate and distinct, and no flesh; also by Universalists and Unitarians who claim that our Lord had no existence before and was born after the ordinary manner of men; also by Swedenborgians and Spiritists. R980:6 Not, however, fallen human nature, not sinful flesh, but the human nature unfallen, the likeness of humanity free from its blemishes through sin and death. R2409:6 The Greek word sarx does not mean sinful at all, nor sinful flesh; it means flesh, simply and only, and is used in reference to Adam and Eve before they sinned (1 Cor. 6:16), as well as after. Twenty-five times it is used referring to our Lord's flesh. R1223:2 Lest we should get the wrong thought, that he had become a sinful man, we are guarded by the assurance that he was "holy, harmless, undefiled, separate from sinners." (Heb. 7:26) R5352:2 The idea of this change is not so much that from one locality to another, as it is from one nature to another. R1328:2* His body was especially prepared, separate and different from others of our race, all of whom were of Adamic stock and all tainted with sin and the seeds of death. (Heb. 10:5-9) R5352:2What was needed was not merely a sacrifice for sins, but a sinless sacrifice, which would thus pay the sinner's penalty. E96 Only for a limited time. He was not humbled to a lower nature forever. The object of the humiliation is clearly stated to have been "for the suffering of death." (Heb. 2:9) R1952:3 He did not deceive the people by getting into a body. CR290:5 247:4; R5157:1, 2409:5 If his being called the Word, in his pre-human existent state, proves that he was not a person, then he is not now and never has been a person, for he was the Word when in the flesh. R106:2* After his human existence had served its purpose and he had been raised from the dead a quickening spirit, no more to become a man, we may be sure that he had no less power to appear as a man than he had in the days of Abraham. NS177:4
We beheld— We may not surely know the thought. He may have meant that they beheld his glory when he manifested himself to them subsequent to the Lord's resurrection; or he may have referred to the dignity and honor of his human perfection—God manifest in the flesh. R4108:6
His glory— Pilate exclaimed "Behold the Man!"—not only "the" Jew above all other Jews, but "the" Man above all other men. E154 There is a glory and honor which belong to perfect manhood. "Thou hast
made him [man] a little lower than the angels, and hast crowned him with glory. Thou madest him to have dominion over the works of thy hands." (Psa. 8:5,6) R4155:2, 3476:4, 1060:4, 338:6 The grandeur, nobility and perfection of the "man Christ Jesus," a perfection and glory seen in no other, because all others were sinners. R3476:4, 2410:4, 1005:4 Attesting fully that he was not of the sinner race of Adam, but that he was indeed an exception to all mankind. R2410:4
The only begotten— The thought conveyed by this expression is that the Logos was himself the only direct creation or begetting of the Heavenly Father, while all others of God's sons (angels as well as men) were his indirect creation through the Logos. E88 The Alpha and Omega, the Beginning and the Ending, the First and the Last of Jehovah's direct creation. (Rev. 1:8,10; Col. 1:13) HG297:1; PD54/67; Q377:6 He was not only the first of God's creation, but the last. R1514:6; SM492:T In no other sense or way than as the "only" direct creation of God, through whom all else was created, could our Lord be the first and last of God's creation. E93; Q377:6 Christ was God's Son in the sense of being begotten by him. Christ called God his Father, and God acknowledged him as his Son. (Matt. 3:17; 17:5) R944:4* Our Redeemer, prior to becoming a man, was a spirit being. OV353:7 He never acknowledged Joseph to be his father; nor did he ever acknowledge his earthly life to be the beginning of his existence. E89
Full of grace and truth— In whom dwelt all the Father's fullness, thus designed in all things to have pre-eminence above all others. R1904:5 Jesus had the glory of the Only Begotten of the Father. This was the way above all others in which God was manifest in the flesh. R5291:1

[NTC - John 1:15]

John bare witness— John the Baptist had the great honor and distinction of being the first of God's witnesses amongst men respecting God's only begotten Son. R3477:1 In proportion as the people believed John's message and acted thereon, in that same proportion they were ready for Jesus' ministry and the further truth of the Gospel. R4115:5 The fact that John was given the honorable position of identifying and declaring Jesus as the Messiah was of itself an assurance that the great One thus introduced was very great in the estimation of Jehovah God. R4107:5
This was he— The one appointed of the Father to carry out the great plan. CR453:5; R1059:6
Cometh after me— The manifestation of Jesus to Israel is also called a coming. R114:6*

[NTC - John 1:16]

Of his fulness— In him all the fullness of perfection dwelt, and of his fullness have all we received. They who get none of his fullness, have none of his righteousness imputed to them, reap no benefit from his sacrifice for our sins.R440:1 Of that same fullness of favor with God which Jesus enjoyed because of his sinless perfection. R339:1 The spirit given to Jesus without measure was given by measure to all his disciples and members, and is the spirit of adoption. R182:2
We received— Because of our justification through faith in his blood. R339:1
Grace for grace— More literally, favor upon favor. The blessing coming first in relationship to the Lord is by no means all of his favor. One may grow in grace, grow in knowledge, grow in the fruits of the Spirit, and possess favor upon favor additionally, continuously to the end of the course. R3476:6 Grace upon grace, favor upon favor. (Diaglott) The high calling is not a salvation at all, but a gracious favor of God beyond the favor of salvation. R1442:2, 1262:3 Or, favor on account of favor. Being lifted from the condition of rebels to that of justification by faith was one act of favor. That favor opened the way for another favor—the call to become partakers of the divine nature. R339:1

[NTC - John 1:17]

The law— The shadow of good things to come in and after the Gospel age. R339:1 Here a contrast is drawn between the Jewish and Gospel ages. R339:1We may still use the old rules to guide us as to the Master's wishes, but to refer to those rules to seek the mind of the Master, and to esteem them as a covenant over us, are different matters. R976:6
Given— Of God. R3177:5
By Moses— God dealt with only one man in connection with the making of the Law Covenant, Moses, who stood at the position of a father to the whole nation, the nation being regarded and treated as children under age. R1725:3 It was as God's representative on the one hand, and as Israel's representative on the other, that Moses could be and was the Mediator of the Law Covenant between God and that nation. R5046:6 The typical mediator, the head of the typical house of Israel. R3476:6 To suppose this to mean that there was no divine law previous to the giving of the Law at Mt. Sinai would be as unreasonable as to suppose that neither grace nor truth was known until our Lord's first advent. R1723:2 Since the government of God is universal and eternal, it follows that there never was a time or place without law, nor a being not subject to his law or under its control. R1723:2 God's Law was made known at Mt. Sinai, through Moses, in a different manner than it had previously been made known. R1723:3
But grace— The payment of our ransom price. R339:1 So then ye are not under law but under grace, favor. (Rom. 6:14) You are not acceptable with God because there is no fault in you, but because favor covers your unwilling imperfections of thought, word and deed. R971:4 Those in Christ, whether they were Jews or Gentiles, are in no sense under the Law given at Sinai. Love to God and men, laid down by Jesus and the apostles, is the only rule under which the new creature of Christ is placed. R971:1
And truth— The additional favor of the knowledge of God's plan and our high calling as revealed through it. R339:4 Even Israelites indeed, whose hearts were sincere toward God, in ancient times were still in the dark respecting the divine plan. No revelation of God's great salvation had yet been made. R3447:4
By Jesus Christ— A condition of knowledge and opportunity for eternal life did not obtain in the world until our Lord came. R4598:2 By full obedience to the Law Covenant he had the right to life everlasting, and superseded Moses as the Lawgiver. R1725:4

[NTC - John 1:18]

No man hath seen God— If the Father would show himself to humanity it could only be either by miraculously opening man's eyes to discern the spiritual glory (thus exposing man to death), or else by God's manifesting himself in "a body of flesh" in such a manner that men could discern something of his character by contact and intercourse. E77 Seeing with the natural eye and hearing with the natural ear are not all there is of seeing and hearing. All God's children have seen him, known him and held communion with him. B122 Jesus revealed or caused his disciples to see the Father by making known his character, revealing him by words and deeds as the God of Love. T86 Yet so undeniable is nature's testimony, and so logical the reasoning from cause to effect, that the conclusion that there is an intelligent, wise and powerful Creator is so irresistible that the Scriptures declare the man a fool who does not accept it. (Psa. 14:1) R1158:2* Those who share the Kingdom with Jesus will be "changed" from human nature to spirit nature in the resurrection, and see God. R4558:2 The spiritual phase of the Kingdom of God will always be invisible to men, as those composing it will be of the divine, spiritual nature, which no man hath seen nor can see (1 Tim. 6:16); yet its presence and power will be mightily manifested, chiefly through its human representatives. A288
Only begotten Son— A son can never be his own father, nor can it be claimed that a son never had a beginning, for the term, son, implies a life existence, being, which had a beginning, and which was derived from a father. R2408:5 God's bosom friend and confidential companion, ever in fullest harmony, sympathy and cooperation with him. R247:2
In the bosom— Previous to his human existence—the Father's only begotten Son. R1247:2
Hath declared him— Interpreted him (Rotherham). E77 Revealed him. R2454:5, 2781:4; CR472:4 As it was impossible for the Lord's followers to actually see God, the only way in which they could see God was in the representative sense, through our Lord Jesus, who was "God manifest in the flesh." (1 Tim. 3:16) Q781:T "The man Christ Jesus" was the perfect representation of the Heavenly Father, so that he who saw the Son, who was the express image of the Father's person, saw the Father also. R2781:4; Q781:TIn seeing Jesus they saw the most that was possible to be seen of the divine character—its likeness, its perfect image in flesh. "He that hath seen me hath seen the Father." (John 14:9) R2454:6 He was the first expression or manifestation of the divine attributes. SM483:3 The Ancient Worthies when perfected in the flesh will be absolutely perfect representatives of God, Jesus and the Church. CR472:4; E77

[NTC - John 1:19]

The record of John— Doubtless he notes this fact because many of the Jews evidently had great confidence in John the Baptist, though rejecting Jesus. R3476:6
The Jews sent priests— It was while Jesus was away in the wilderness that the Pharisees and scribes asked John whether or not he was the Messiah. R4115:2 "All men were in expectation of him," thus it was not surprising that the Jews urged the leaders of the nation, priests and Levites, to go to John and interview him and advise them respecting his message. R3477:3
To ask him— It was in harmony with the general expectation of Messiah that John's preaching drew such large crowds when he announced that the Kingdom of Messiah was nigh. R4115:5
Who art thou?— What a temptation to claim to be some great one and to exalt himself in the estimation of his fellow-men. R1694:6

[NTC - John 1:21]

Art thou Elias?— The Greek form of the word Elijah. R3477:3 John came with the same disposition, zeal, energy, power of eloquent persuasion, that characterized Elias. Even his dress and abstemious mode of life were marks of similarity. R1687:3 The fact that John the Baptist simulated Elijah in apparel, general demeanor and forceful teaching, attracted the people much more than otherwise would have been the case. R3477:2 John in the flesh introduced Jesus in the flesh and thus fulfilled the work of forerunner, so the Church in the flesh during this Gospel age has been the antitypical Elijah, whose business it is to announce the second coming of Christ. R4113:4
I am not— Jesus said, "This is the Elijah if ye will receive it" (Matt. 11:14). As Jesus in the flesh was the forerunner of the Messiah in power and glory, so John was a forerunner to a greater one than himself, a more important witness, composed of many members, introducing the greater, glorious Christ of many members. R3477:4, 3293:1 Jesus' statement was conditional: If ye receive it, this is Elias; if not, he is not the Elias. They did not receive it, hence John could truly say, "I am not'" HG68:5 Though John came in the spirit and power of Elias, and would have fully answered as the antitype of Elias had he been received by the Jewish people (Matt. 11:14), yet he was not the Elias referred to by the prophet Malachi. (Mal. 4:5,6) R1687:6; Q772:4, 817:2 John the Baptist did not fullfil by any means all that was predicted respecting the antitypical Elijah and his ministries which would be introductory to the Christ of glory. NS143:1, 273:3 John was not the Elijah mentioned by the Prophet, and yet he did a work of Elijah to those amongst the Jews who received his message. B253; R3477:5, 3293:1 He boasted nothing of himself; his main mission was to prepare the people for the Messiah and point them to him. Our success, as members of the antitypical Elijah, will be in proportion as self is ignored and Christ is made the theme of our discourses, the center of our teachings. R3477:6 We, too, are not to honor ourselves, but to honor him whom the Father has honored, our Lord and our Head. R4115:3

[NTC - John 1:23]

I am the voice— Merely a forerunner, a herald. R2570:6, 3477:3, 4113:3 Merely a nameless voice. R3477:3 John himself claimed to be the fullfilment of Mal. 3:1 and Isa. 40:3—not the Messiah, but the forerunner of the Messiah. R1736:3 In the East in olden times, and still, great personages in their travels are preceded by heralds or forerunners who clear the way. R4113:3 The voice of the Church's message is again heard in the world, though they are still separate—in spirit at least—to Christianity, Babylon, and the world, Egypt. NS143:3, 273:6
In the wilderness— John the Baptist did literally enough dwell in the wilderness and preached there, thus typifying the experiences of the Church, which, during a large portion of this Gospel age, has been in the wilderness or hidden condition as respects the world and worldly history. NS143:2, 273:3 Revelation tells us in symbolical language of how the Church fled into the wildeness condition for 1,260 symbolical days—1,260 years—which period ended with the year 1799. NS143:3, 273:5 This, along with his unusual clothing and diet, evidencing complete separation from the world and complete devotion to his special ministry. R3477:2
Make straight— The Church of Christ in the flesh has been witness to the world that they are in a wilderness condition, and need the presence of the great King to bring order out of confusion, and that those who hear should walk circumspectly. R4113:5
Way of the Lord— The world is probably less prepared for the Kingdom than at any other time of their history so far as governments are concerned, so far as the preparation for the Kingdom by any highway of righteousness and holiness, the straightening of crooked things and the smoothing of rough conditions are concerned. NS274:3 Mankind has not responded to this appeal to cast up a highway of holiness, but the Lord is about to set up his Kingdom and set up the highway of holiness. That which mankind will not naturally respond to in the present time will be forcibly established in the future time. NS144:3, 275:1

[NTC - John 1:25]

Why baptizest thou— "If you are a person of no special authority, neither the Messiah himself, nor his forerunner, nor a special prophet, why do you start in to do a special reformatory work, and introduce as a symbol of cleansing this baptism, which is wholly without precedent among the Jews?" R3341:3 The same thought prevails today. Unless some boastful title or authority is claimed, the right to preach, the right to witness for the Lord in public, is called in question by many. R3478:1 The baptism of John was to the Jews only, and was wholly different from the baptism appointed for those called from amongst the Gentiles. R2417:3

[NTC - John 1:26]

I baptize— We have no record that John the Baptist was ever immersed himself, nor would he need to have been, since he evidently was a godly man, to the best of his ability living up to the standard of the Law Covenant. R2417:5
With water— The spirit of God had directed him to baptize with water. R1695:1
One among you— Present. B260 A kingdom is always represented by its king. Jesus as King was present in their midst. R5455:3 So it must be in the end of this age; the work of the John class or Elijah class closes with the announcement that the Kingdom of Heaven is at hand, and the King is present. B260; R968:5 Our Lord's baptism was the beginning of the Christian's baptism. It symbolized the consecration which he had just made to do the Father's will, even unto death. R2417:5
Whom ye know not— Whom you do not recognize. R3478:1, 5455:3 Similarly, all through the Gospel age, his "body" has been undiscerned by the world. R5455:3 At the second advent it will be as it was at the first advent. We are not to expect the second coming of Christ in the flesh, but as a spirit being. R4692:6 We believe that there has been One with us, the Present One, the King God has appointed, and the world knows him not. He is not revealed unto them. He has come as a thief in the night. (2 Pet. 3:10) Q92:3 Now none can see him present but those who have spiritual eye-sight and are looking. Such walk by faith and not by sight, and may well endure "as seeing him that is invisible" (Heb. 11:27) to humanity. R242:5 Though you cannot see the "reaper" you can see his work going on around you in the nominal church, the wheat and tares being separated. R242:6 The epiphania of our Lord is already affecting the world, though not through the eyes of the understanding, for they have no eyes for such spiritual things. R2983:4

[NTC - John 1:27]

He it is— Calling the attention of the Jewish people to the fact that the King's Son was in their midst. R5510:5 The mission of those who see the present one is to declare him to the nominal church, the ripe wheat of which will hear and recognize, while others will in this respect be blind. R242:5
Not worthy to unloose— Not even worthy to be the menial servant of the great Messiah. R4115:2, 3475:5 It was this meekness, this complete self-abnegation and singleness of purpose to accomplish the righteous will of God, that constituted the moral greatness of God. R1916:2 The chief priests, scribes and Pharisees were not in heart-readiness for the Messiah, not having this humble, unselfish spirit of John the Baptist. R1735:6 Let our boasts be that we are merely servants, not lords; merely witnesses, not great, honorable or reverend, not priests. R3478:1We, who are the antitype of John, may feel very humble in respect to all of our privileges in connection with the announcement of the glorious kingdom. R4113:6

[NTC - John 1:28]

In Bethabara— Called Bethany by the revisers, thus giving the suggestion that our Lord was acquainted with the family of Lazarus and Martha and Mary before he began his ministry. R4117:1

[NTC - John 1:29]

Jesus coming— Having passed through his temptations in the wilderness as a victor, Jesus went back to where John had been baptizing and preaching. R4115:2 He returned to John, seeking companionship with those who were nearest to the Lord and waiting for divine providence to guide him in his affairs. R3482:1 His return from the wilderness was to the vicinity of John's mission work, where not unreasonably he might expect to find some of the Israelites indeed. R2570:3
Behold— Speaking as a prophet, producing surprise amongst his hearers: Look! See! Behold! R4750:5 Let us behold him, not as the Pharisees and scribes did, with eyes of malice, envy and hatred. Let us look at him in the light of divine revelation, and perceive that he was without spot or blemish. NS477:4 Observe the humility and self-abnegation of John in pointing out his cousin according to the flesh as "the Lamb of God," whose rising popularity must soon eclipse his own. R1694:3 As part of Elijah's work was to point out the true and acceptable sacrifice of Jehovah, so it was a part of John's work to point out the antitype of those sacrifices. R556:6
The Lamb of God— Even John did not know in what sense Jesus was the Lamb of God. The Jews offered the typical sacrifice every year; but no Jew had the least idea what it meant. R4750:6 The completeness of the ransom is the very strongest possible argument for the restitution of all mankind. The very character of God for justice and honor stands pledged to it; every promise which he has made implies it; and every typical sacrifice pointed to the great and sufficient sacrifice. A157 All the sacrifices of the Law, all the blood shed upon Jewish altars, pointed forward to the great sacrifice for sin slain on our behalf. E446 Look at all the emblems of heraldry and note how various ferocious beasts and birds are used as symbols of the earthly great. But look at our Lord's emblem—a meek, innocent, gentle lamb. NS477:1 The gentle, patient, unmurmuring one, who would die on our behalf. NS477:2 While our Lord is styled the "Lion of the tribe of Judah" (Rev. 5:5), picturing his mighty power as the Millennial King, the picture of a lamb is certainly very appropriate in connection with his earthly ministry and sacrifice for our sins. R4114:1, 1063:2* He was God's Lamb in the sense that his offering for our sins was the divine arrangement, the Father's plan. R4114:1 Which God himself provided. R1052:6* The sacrifices for sin, under the Law, were sin-offerings unto Jehovah. R685:4The priest carefully inspected the victim that had been selected, to be sure that there was no blemish in it, and then sealed it with the Temple seal, in token that it was fit for sacrifice and for food. R967:2* We may regard the morning and evening sacrifice of the lamb as the same sermon daily repeated for 1500 years. We need not do exactly that, for there is abundant variety in the Bible, but the subject of our preaching is one that never changes—the Lamb of God that taketh away the sin of the world. R573:1* The Lamb led to the slaughter. (Isa. 53:7) R77:6* "Christ our Passover" (1 Cor. 5:7), a substitute for the Jewish Passover. R325:2 Each house of Israel represented the household of faith, each lamb represented the Lamb of God, and the first-born of each family represented the Christ, Head and Body. NS74:3 There could be no "Church of the first-born" (Heb. 12:23) saved, except through the slain Lamb. R5180:5, 4703:5, 4555:6 There are pictures of the Church which represent her as participating with the Lord in his sacrifice; but this Passover type is not one of these. SM559:2; NS476:6 As they rejected him as King, so likewise as their Passover Lamb he was not accepted nor received; thus, as a nation, they were not passed over or saved, but, contrariwise, their national destruction followed. NS631:1 We announce him now to spiritual Israel as the Lord of Life and King of Glory. R242:5
Taketh away— The only way by which any and all of the condemned race may come to God, is not by meritorious works, neither by ignorance, but by faith in the precious blood of Christ. A103By laying down his life, giving his life a corresponding price for Adam's. R5356:4 The Scriptural proposition is that God did require and did accept the death of Christ as man's ransom sacrifice. E450 The taking away of the sin of the world is divided into two parts: (1) the taking away of the sins of believers reckonedly; and (2) with his body members, as the second offering of the great Day of Atonement sacrifice, for all the people. R4114:3 The members of his body are Scripturally shown as having something to do with the cancellation of "the sin of the world" because of their association with the Head. The Great Company has nothing whatever to do with this cancellation. R5463:3 Not, "which took away the sin of the world." His work is not yet finished. It begins with the appropriation which clears believers, it will reach its full accomplishment when the sins of the whole world will be cancelled. R3478:4 John spoke of the Lamb as being present, but of the cancellation of the sin of the world as being a future work. This work is still incomplete. R4114:3 The thought of a future awakening for the purpose of punishment for past sins is entirely incongruous with the Scriptural conception of divine justice. NS247:6
The sin of the world— A general sin which involved the whole race. NS246:5 The sin of Adam. But there are other sins aside from Adamic sin, which was brought upon the race by the fall. R5463:3,77:6*; Q681:4 The original sin was disobedience, including not only the act by which sin got possession of the world, but everything incidental to the penalty. R5356:3 The cancellation of the world's sin is effected by the payment of Adam's penalty. R5640:6; E449 The Jews were specially expecting Messiah to take away the sins of the Jews, but John's declaration goes further and includes all the Gentiles as well. R4114:2 Our Lord is declared to come to take away the sin of the world, not merely the sin of the Church. These are different sins. HG177:6; OV230:5 The sin of the world has not yet been taken away. Our Lord has not yet applied his merit for the world, but only and expressly for the household of faith. SM559:2; R4493:5, 4398:3 The propitiation, satisfaction, for our sins, the Church's, and not for ours only, but also for the sins of the whole world. (1 John 2:2) R3013:6 The salvation here taught does not depend on acceptance of him now. R108:5* He who is the Savior of the Church by the grace of God "tasted death for every man." NS249:2 With the end of this age Christ will offer to justice full satisfaction for the sin of the world. R4494:2, 4555:6, 4493:6 The Lamb of God and the Lamb's wife will prosecute the work of actually taking away the sin of the world during the Millennium. R4556:1, 4493:5

[NTC - John 1:31]

Be made manifest— By being anointed with water and that which it represented—the holy Spirit. R60:4* The birth of Christ was the beginning of the Gospel in fulfillment, but he was not "made manifest to Israel" until the baptism of John, when Jesus, at age 30, entered on his public ministry and the harvest work. R114:3*
To Israel— Not Judah, but Israel. C293; R2085:2, 1341:1
Baptizing with water— What he did in the way of water baptism was insignificant, unimportant in comparison with the work of Messiah and his baptism of the holy Spirit. R3478:2

[NTC - John 1:32]

I saw— God gave the outward sign of the dove, not for all, but for John. E212; R5264:5, 2565:5, 2417:6, 2237:4; Q35:4, 36:8; CR401:2 We must see for ourselves that Jesus is the Son of God, the Lamb of God which taketh away the sin of the world, before we can be God's witnesses respecting him. R3478:6
The Spirit descending— John saw and bore record that our High Priest was thus anointed. T37; R72:6 Jesus was baptized into death before he went into the water, in the sense that he had given up his own will. But God's manifestation of his acceptance of Jesus' sacrifice of himself apparently waited until after Jesus had performed the symbol. R5264:2
Like a dove— A previously appointed sign which God had given him. R2570:6 Not that the holy Spirit is a dove, nor that it has bodily shape like a dove, but that it is a divine power or influence. R2565:5 The dove represented fittingly the meek and quiet spirit which is one of the striking ornaments of all those who possess the spirit of holiness unto the Lord. R2565:5 A most fitting emblem of the spirit of meekness, patience, long-suffering, brother kindness, love, and faithfulness, which is the spirit of the Father—the holy Spirit. R2237:4 A dove was a favorite figure with the Jews as an emblem of peace and salvation. R2565:5
Abode upon him— From that time onward the spirit of Jehovah rested upon him, and was in him a spirit of wisdom, understanding, counsel, strength. (Isa.11:2) R2373:3 Jesus began to be the antitype of Isaac at this time. R5967:1

[NTC - John 1:33]

Knew him not— Not that he was not acquainted with Jesus, but that he knew not that Jesus was the Messiah. R4114:5, 3478:5
Thou shalt see— Our Lord was already dead to his own will; otherwise he could not have gone to John at Jordan. But God's manifestation of his acceptance of Jesus' sacrifice of himself apparently waited until after Jesus had performed the symbol. Q36:8
With the Holy Ghost— Jesus baptized none with the holy Spirit during his ministry; at Pentecost believers received the baptism of the holy Spirit. R3478:2 The baptism of the Church at Pentecost was to be done by Christ. Peter confirms this, declaring that Christ did shed forth his holy Spirit. (Acts 2:33) E212; CR254:3 We can witness to the Lord and perform the symbol of baptism into his death, but further than this we cannot go. Our glorified Head must give the great blessing by bringing the consecrated under the favor of the holy Spirit. R3478:2

[NTC - John 1:34]

I saw— It was because John had been a witness of the anointing of Jesus that he bore record. R240:1
Bare record— If the multitude had seen and heard, John would not have needed to bear record that Jesus was the Anointed of God. R5157:4
The Son of God— John did not announce that Jesus was the Father, but that he was the Son of God. R4114:6

[NTC - John 1:35]

The next day— At least forty-two days after our Lord's baptism. R3478:3 Shortly after, our Lord departed from the vicinity, so that a simultaneous work by John and by Jesus was for a time in progress in different localities. R3478:3 The gathering of the first apostles to the Lord illustrates the diversity of the Lord's dealings and providences as these are still exercised in the world in the drawing of others to himself, some in one way and some in another. R3481:3
Two— The name of the one is given as Andrew; the name of the other is omitted, but it is presumed that it was John, the writer of this Gospel. R4115:6, 3482:2, 2571:3, 2418:1 Through modesty John refrained from bringing himself into special prominence in his own records. R2418:1 A less modest man, in writing of the matter, would probably have told of how he first thought of following Jesus and invited Andrew to accompany him. R4115:6 Others did not appreciate these things so much and remained with John the Baptist, perhaps becoming the disciples of Jesus after John was dead. R4750:6, 3482:2
Of his disciples— They had been with John because he was a reformer. R4750:6 Doubtless we will find today that some who are engaged in works of reform from proper motives are specially prepared for deeper truths and grander privileges in connection with the present harvest work. R2572:1

[NTC - John 1:36]

Looking upon Jesus— No doubt wondering how our Lord's Messiahship would be made known. R2570:6
Behold— This must be our witness, too. The world must be pointed to the great sacrifice for sins, and not to Christ as the great Teacher. After they have received him as the Lamb, they will be ready to be taught of him. R3478:4
The Lamb of God— Meek, gentle, patient, unassuming, the passover sacrifice for Israel and the whole world. R3478:3 We might consider this an allusion to the Passover lamb, if this had been at the Passover season, at the time of the killing of the lamb; but it was at the opposite end of the year, at the time of our Lord's birthday. R4750:6 God's Lamb, provided by him as the sacrifice for our sins, as the price of our redemption from the curse or sentence of death. R3478:4 The same testimony, only abbreviated, which he had given to the priests and Levites. In their case it fell upon dull ears. Note the difference here—the two disciples, "Israelites indeed," immediately followed Jesus. R2570:6

[NTC - John 1:37]

They followed Jesus— It was not sufficient that a testimony should be given or that curiosity be aroused; it was necessary additionally that the interest awakened should be so powerful as to lead to action on the part of those who were drawn. R2570:6 John's testimony became to them the drawing power of God, because they were in a condition of heart to be susceptible to that influence. Some are drawn and others are not drawn by the same message. R2570:6 To seek his fellowship, and if possible identify themselves with his ministry. R4115:6, 4116:1 This is their first introduction to Jesus; their calling came some six months later and is recorded in Matt. 4:17-25. R2245:2 To ascertain what further blessings the Lord had, and what further service than that in which they had engaged with John the Baptist.R3482:2 They had not the partisan spirit to say, "We belong to John the Baptist and must stand up for him," as some of the Lord's dear people are inclined to do in respect to the various denominations. R3482:2 John doubtless knew and expected that some of his disciples would cease cooperation with him, to follow Messiah. R2417:6 Our Lord did not begin to teach until after he was anointed, when he invited his disciples to join him. They were to proclaim the message without understanding the matter at all. R5157:4

[NTC - John 1:38]

Jesus turned— The Lord was the first to speak, thus illustrating his own words respecting those drawn of the Father to him, "He that cometh unto me I will in no wise cast out." R2571:1
What seek ye?— A good question for each to put to himself, and to suggest at the proper time to all others who are manifesting any interest in present truth. R4116:2 It is appropriate that we should give heed to the Master's words as though they were addressed to each of us individually, What are you seeking? Or we might translate it into the form of today, Is there anything I can do for you? R4116:3, 1 Are you seeking loaves and fishes of earthly advantage? Are you seeking earthly honor and social and political influence and preferment? R2571:1 We know what the world is seeking—wealth, honor, fame, ease, etc. R4116:2 To seek the Lord truly is to seek after righteousness, fellowship with the Father and with the Son. This means the forsaking of sin so far as the heart is concerned, and so far as possible, the purifying of the flesh. R2571:2 We should "seek for glory, honor and immortality." (Rom. 2:7) In conjunction with this seeking for the Kingdom we should remember our Master's words that we should seek chiefly the Kingdom of God and his righteousness. (Matt. 6:33) R4116:3
Where dwellest thou?— They seem to have understood that like themselves he was a Galilean, and that like themselves and others he was merely visiting in that vicinity on account of John's mission work. R2571:2, 4117:1 They wanted to have a personal interview with him, and therefore sought the retirement of his dwelling. R540:6*

[NTC - John 1:39]

Come and see— The very fact that the Lord has granted us the privilege of his fellowship is an assurance that there is something in us that he does not despise and is willing to take over. R4116:5 Note our Lord's generous reception of them and hospitable invitation to his home. R4116:2
Where he dwelt— When the interests of the work required it, he chose a regular dwelling place. R540:3*
Abode with him— This may refer to the temporary stay of one day, but it may with equal propriety be understood to mean that they remained with the Lord as his disciples thereafter—to the very end of life. R3482:3 So it should be with all of us who have become the Lord's followers. We are not his disciples for a day, but for all eternity. We abide with him in loyalty of heart whether we go to seek others or whether we listen to words at his feet, and he abides with us. R3482:3 Our Lord, while dismissing the self-satisfied, fault-finding quibbles of the Pharisees with dark or evasive answers, took time and care in making truth clear and plain to the humble, earnest seekers. B27
The tenth hour— As it was about four o'clock in the afternoon, they remained with him the remainder of the day. R4116:1

[NTC - John 1:40]

Andrew— Had these men not had the spirit of consecration, they never would have left their affairs to join with John in his ministry, and then they might not have been so well prepared to be the honored apostles of Jesus. R4117:2

[NTC - John 1:41]

He first findeth— The Revised Version may be understood to imply that both disciples sought their brothers, but that Andrew found his brother first. John's brother, James, was also later brought to the Lord. R4116:4, 3482:3, 2571:3 Not content to have the great blessing of fellowship with the Lord alone, they desired to make known their great find. R3482:3
His own brother— These disciples, in beginning the service of the truth, went first to their own brethren. This implies that they had brotherly love in their hearts. R4116:4, 3482:4 Our first duties lie toward those who are near to us, as neighbors, friends, and especially as members of our own family circles. R3482:4, 2571:3, 2418:5 If a wife should receive the truth, her first joy should be, if possible, to bring the matter to the attention of her husband; and vice versa. R4116:5 There is frequently a diffidence about mentioning the Lord and the truth to those who are of the family and home circle which is certainly much out of place. True love for our kin should lead us to make an extra and special effort on their behalf. R2418:5 Let the husband arrange home matters so that the wife may have time for studying the truth and attending meetings; and the wife arrange matters for her husband to enjoy the blessings and privilege of study. R4116:4,5 They went first to their brethren, among whom they were esteemed as men of character and principle. If any of the Lord's people feel impelled to first go to strangers with the good tidings, it would be a less favorable sign as to the esteem in which they were held. R4116:4
We have found— They did not attempt to influence others until they were fully satisfied themselves and could give a definite positive message. R3482:3 Note the importance of finding the Lord, and not merely of gaining information about him. R2572:5
The Messias— Messias is the Greek spelling of the Hebrew word Messiah, and is equivalent to the Greek word Christ, which means the Anointed One. R3482:4, 4116:6 The long-promised seed of Abraham. R5300:5 The word Messiah, Anointed, signifies the great Prophet, Priest and King, for prophets, priests and kings were anointed to their offices, signifying that in due time Christ would combine all three of these qualities in himself. R3482:6 Many have seen or heard of Jesus, as those who were with John the Baptist heard of him, but have not learned to know him as the Messiah—the Christ. R3482:5

[NTC - John 1:42]

He brought him— Like Andrew, we should seek not only to acquaint our friends with the facts, but to bring them to the Lord for personal contact with him—spiritual contact that they may see him with the eye of faith. R2571:4 It is proper and important to seek out the "brethren" and to bring them not merely to a knowledge of abstract truth, but to bring them especially to the Lord, and to intimate communion and fellowship with him. R2572:5
Jesus beheld him— Or, as we might express it, "read him through and through." R2571:4
Thou art Simon— Signifying a listener. R2571:5
Thou shalt be called— Although Peter was the only one of the twelve whose name was changed, we may readily suppose that the characters of all were considerably changed. So it is with us all, we will be "transformed by the renewing of our minds" (Rom. 12:2), and the Lord promises all such that they shall have a "new name" which none can appreciate except those who receive it. (Rev. 2:17) R2571:5
Cephas— Hebrew for Peter (Greek, petros, a stone). This may be understood as a kind of prophecy on our Lord's part respecting a great change in Peter's character. Peter was naturally very impulsive, not sufficiently solid, too easily carried about; and yet our Lord foretold a change which would make of Peter one of the staunchest and most substantial of his corps of disciples. R2571:5
A stone— Thus early did Jesus indicate his knowledge of the man, recognizing him as one of the living stones for the glorious Temple of the future, as Peter himself afterward explained. (1 Pet. 2:4, 5) R4116:6

[NTC - John 1:43]

Findeth Philip— Note the varying methods: John the Baptist announced Jesus. Andrew and John heard him and sought the Lord. In turn they sought Peter and James—and now, a third method, the Lord himself found Philip. Nathanael's case was still different: Philip found him. R3483:1, 2571:5

[NTC - John 1:44]

Bethsaida— The disciples here mentioned all came from Galilee (Judas alone being a Judean). Why were they so far from home? We suppose that they were among the masses who heard of John and left their business to hear what he had to say, and to join with him in helping to prepare the way for Messiah. R4117:1
The city of Andrew— Although Simon Peter and Andrew were natives of Bethsaida, a few miles north of Capernaum, they evidently settled in the latter city, perhaps because larger and more favorable to their business. R3309:1 Philip was doubtless acquainted with Andrew and Peter, since they were of the same city. R2571:6

[NTC - John 1:45]

Philip findeth— In line with this principle, sometimes one tract in the right place has a very far-reaching influence, as was indicated in one city where one tract under a door reached four persons. R2743:2*
Nathanael— Commonly understood to be another name for Bartholomew. He probably, like the others, had been in attendance at John's mission. R2572:1, 2418:2
Of whom Moses— It was in types that Moses wrote of Christ and the blessings to come through him. B177 John had specially drawn attention to the prophecies concerning him, and by his correspondencies with those prophecies they recognized him. R1695:1
In the law— In the Pentateuch, the first five books of the Old Testament. R2571:6
Did write— He was not a mere enthusiast, but he had been making a study of the fact that Messiah had been described by Moses and the prophets and had evidently been endeavoring to test our Lord's title by those predictions, and had found satisfactory evidence that Jesus was indeed the Christ, the Sent of God. R2571:6
The son of Joseph— The reputed son of Joseph. They had not yet learned that Joseph was not the father of Jesus. R2418:2

[NTC - John 1:46]

Can there any good thing— Naturally sceptical, fearful that his friend was being led astray by a false hope to follow a false Messiah. R3483:1, 2572:2 His question and the reasoning which it implies were evidently very proper. R2572:2
Out of Nazareth— Nazareth did not have a very savory reputation for wisdom and piety. On the contrary, the Nazarenes were looked upon as rather a fanatical people. R3483:2 2572:2 As though to say, "That is a mean city of itself; no great people of any reputation would ever come from thence; no prophecies, as far as we know, make any reference to that city." R4117:3, 4556:3 He was of course ignorant of the fact that our Lord was born in Bethlehem, and taken as an infant to the home of Joseph in Nazareth. R2572:2 Jewish expectation was greatly disappointed. R629:1Applied to all Galilee. R4556:6 For instance, some of our English friends tells us that when the present truth was first brought to their attention, they were inclined to disregard it simply because it came from America. R2418:2 Others will inquire, What denomination backs these religious teachings? R2418:4 The Lord hides his truth in the sense of permitting it to come through unpopular channels. Sometimes the unpopularity is deserved and sometimes undeserved, but it always serves to keep away those who are not in the right attitude of heart. R3483:2 So it is today, when we say we have found the truth on a subject, they ask, From whence comes this message? When they are told it is not from the great and mighty, they ask, "What could you expect from such a source?" R4117:3 As the wrong impression that our Lord was born in Nazareth reflected upon him, some today scoff: Can any good come out of the prophecies relating to the second coming? R5374:2
Come and see— Investigate, test the matter for yourself by the Word of God, if you are not satisfied. R4117:3, 3483:2, 2418:4 Come and see for yourselves that the power and wisdom of Jehovah rested upon his Anointed. R1695:4 Philip did not attempt to explain matters which are difficult to be understood, and which had not yet been explained to him; nor did he waver in his faith because of this suggestion of doubt. R2572:2 Matters often look different on the outside from what they appear on the inside. Philip suggested, Come on the inside and see how it looks; take the standpoint of faith in the divine revelation, and from that standpoint note the grandeur of the divine plan. (Illustrated by an anecdote of Spurgeon's.) R2572:4

[NTC - John 1:47]

Nathanael coming— How glad we would be if all our dear friends were to take the course that Nathanael took to seek the Lord and his protection and his guidance, and then to investigate, proving all things by the Word of God! R4117:4
An Israelite indeed— Giving the suggestion that it is entirely right for us to express at proper times our confidence in the religious character of those with whom we are conversing, in no sense manifesting a doubt of the sincerity of any who are not fully with us in every point of faith and doctrine. R3483:4 Pure in heart, pure in motive. R5809:6 Not only of the circumcision of the flesh, but also of the heart. SM403:1 The Lord first gathered out the faithful remnant from amongst the Jews, and not finding enough, he proceeded to gather them from all nations. R4964:5, 5809:6, 5470:3
In whom is no guile— Without hypocrisy. R3483:4 His honesty of heart made him worthy of the blessings of which the mass of his nation were not worthy. R4117:5

[NTC - John 1:48]

Whence knowest thou me?— Evidently taking it that the Lord was flattering him, he rather repelled at first this forwardness on the Lord's part to speak of him in such praiseworthy terms without a knowledge of him. R3483:4
Under the fig tree— We are not told what took place under the fig tree, but we imagine that he there prayed to the heavenly Father for wisdom, guidance, instruction and protection from deception. R3483:5 Doubtless he went to the fig tree as a closet for prayer, for the fig tree has foliage which hangs low and would constitute quite an arbor or shelter and a very suitable place for privacy and prayer. R3483:5
I saw thee— The power of discerning of spirits (of reading the thoughts and intents of the hearts) and of working miracles was granted to him. Later the same gifts were granted to the apostles, and for the same purposes. R1695:4

[NTC - John 1:49]

Rabbi— Master. R4117:6
Thou art the Son of God— To hear this one refer to his very prayer, of which not a soul in the world had knowledge, meant to Nathanael that the Lord had supervised in the matter and had full knowledge of all his affairs. R3483:5 The one who could know about his prayer and could thus answer it and reveal himself must indeed be superhuman—all that he claimed; the Messiah. R4117:6
King of Israel— Not the ten tribes only; the term Jew had come to be synonymous with the term Israel, and the terms are used interchangeable in the New Testatment. The people never thought about a King of Judah. The twelve tribes as one nation is meant. R2085:1, 1341:1

[NTC - John 1:51]

Ye— All of his disciples, all who follow in the narrow way. R3483:6
The angels of God— The messengers of God, the "princes" of the new dispensation, Jacob himself being one of the communicating messengers. D629 Communication between the two phases of the Kingdom will be easy and direct, the "princes" being the channels of divine communication. D629
Ascending and descending— Calling attention to Jacob and the vision which he had at Bethel of a ladder (Gen. 28:10-12), illustrating the methods of divine grace. Our Lord himself was the ladder upon which communication between heaven and earth would be re-established. R3483:6 Jacob's dream of the ladder between heaven and earth, and the passing to and fro of the messengers was a prophecy as well as a dream, foreshadowing the coming close communication between the Heavenly Kingdom and the world. D629
Upon the Son of man— Our Lord Jesus and the Church associated with him constitute the ladder of communication between God and the world of mankind during the Millennial age. R4118:4

[NTC - John 2:1]

The third day— The third day from the calling of Nathanael to discipleship. R2418:3 The marriage of the Lamb will be in the third thousand-year day of her existence as the Body of Christ, and in the seventh of the world's history. R1695:5
A marriage— The Lord's consecrated people are symbolized not only by the water-pots and by the servants who fill them, but also by the bride at the marriage. R3164:5 The joy and blessings of Christ's Kingdom, both to the Church, his Bride, and also to the world, will follow the marriage of the Lamb. R1695:3
In Cana— Cana was near to Nazareth, for many years the home of Jesus, and quite probably those who invited him, his mother and his disciples, were either relatives or close acquaintances. R2418:3The home city of Nathanael, one of the latest additions to the number of our Lord's disciples. Apparently it was Nathanael who had invited our Lord and the other disciples to be his guests at Cana. R3484:1

[NTC - John 2:2]

To the marriage— The fact that our Lord was willing to attend the wedding implies a sympathy with the marriage institution. R2418:3 The asceticism illustrated by monks and nuns was not a part of his teaching, either in word or in example. His consecrated life was lived in the midst of ordinary social conditions. R3484:2 There is no suggestion of revelry or foolishness in our Lord's conduct, but it is reasonable to assume that he participated in the proper joys and fellowships and social amenities of such an occasion. R3484:2

[NTC - John 2:3]

Saith unto him— Mary's long acquaintance with and dependance on her son had made her aware of his superior judgment and resourcefulness in all events and on all occasions. R3484:1
They have no wine— The customary hospitality of the Jews indicated an abundance of wine would have been supplied for the large number of guests anticipated because of the Lord's presence at the marriage feast. R3484:2 Not only running low, but exhausted, so that the miracle would not be minimized by the admixture of the new with the old. R3484:6 Implying that Mary knew the hosts intimately, for such scarcity of provision would be carefully kept from the knowledge of outsiders who might be guests. R2418:3 From this it has been assumed that she anticipated the miracle. We cannot agree because it is particularly stated that this was the beginning of Jesus' miracles. R3484:1, 2418:6

[NTC - John 2:4]

Woman— While a proper translation, it does not give the elegant shading of the Greek original, which would much more nearly signify lady. The word is the same that the Emperor of Rome used in complimentary address to the Queen of Egypt.R3484:5 The "woman," the Church, need not yet inquire for the new wine of joy. The hour for exaltation and glory has not yet come, and as yet we have to do only with the dregs of the cup of humiliation and sacrifice. R1695:5
What have I to do— More properly, "Do not attempt to dictate to me. I will know what to do when the appropriate time comes." R3484:5 Calling his mother's attention to the fact that while he had, in every sense of the word, been a dutiful son for thirty years, he had now reached the period of manhood, according to the Law, and was now consecrated to the Lord. R2418:6
"What [is that] to me and to thee, O woman?" (Diaglott) R1695:5
Not yet— Mary was intent on hiding the fact of the shortage of wine; Jesus performed the miracle, less for the assistance of the bridegroom than for the lesson which, through the servants, would become known to the entire company. R3484:5
Come— Greek, heko, signifying to arrive, or have come, or came, as when the action of coming is completed. B158 The first six months of the Jewish harvest was almost a blank. The time for Christ to really begin was at the spring Passover. And next to nothing was known of the Gospel harvest until the spring of 1875, after the first six months were passed. HG73:2

[NTC - John 2:5]

Do it— The Christian cannot do better than adopt these words as one of the mottos of his life—Whatsoever my Lord saith unto me, I will do it. R3163:3 How important the lesson that it is not merely the hearing of the Gospel which brings blessings to the heart, but obedience to the glad tidings. R3163:2 In due time faithful obedience to all his directions will be amply rewarded by the privilege of participating with him in the joys of the Kingdom, the "new wine." R1695:5 A further evidence that she was on terms of very close intimacy in that home, for otherwise servants would not be prepared to take orders from one of the guests. R3484:6, 2418:3

[NTC - John 2:6]

Six— Might indicate that it refers to the Lord's people in the present time of evil, because the number six is a symbol for imperfection and evil conditions, as seven is the symbol for completeness and perfection. R3164:1 Waterpots—The water-pots symbolize the Lord's people. R3164:1 Probably intended for the use of the guests for washing their hands, which had become an important part of Jewish observance. We nowhere find these washings and water-pots referred to in the Law. R4919:1 Ordinary water-jars, to prevent any suspicion of their containing any powders or mixtures that might constitute a basis for the miracle. R3485:2, 2419:1
Purifying of the Jews— Divine truth, having accomplished its cleansing, purifying work by its blessed inspiration to godliness and holiness, will be gloriously realized in the blessings and joys of the Kingdom. R1695:5
Two or three— Our vessels may not be all of the same size; capacities and opportunities may vary, but each must be filled full—no more, no less. R3164:3
Firkins— Containing nine gallons each. R3485:1 The six held about one hundred and twenty gallons of water for the supply of the many guests. R2419:1

[NTC - John 2:7]

Jesus saith— As one of the guests whose entertainment had helped to exhaust the wine, he would be pleased to take some steps to assist in replenishing the supply. R3484:6
Fill— "Be ye filled with the spirit." (Eph. 5:18) Draw abundantly from the fountains of grace and truth, nor cease until we are filled with the spirit to the brim—completely. R3164:1 Those who neglect to use their opportunities zealously, neglecting to be filled with the spirit of truth, are correspondingly partially filled with the spirit of the world. R3164:5 So with us, as members of the human family, our life forces are well exhausted through the fall. The filling foreshadows full and complete justification to life. R3485:4 Thus during the Millennial age the servants of the truth will fill up all of mankind who are suitable vessels and all thus filled with the truth, under our Lord's direction, shall find the truth in them transformed into the wine of joy. R2419:4, 1695:5
With water— Water is used in the Scriptures as a symbol of life, the "water of life." (Rev. 22:17) R3485:4 The symbol for the truth. R3164:1,2419:1, 1695:5
To the brim— To hinder anyone from thinking that something was added to the water by our Lord. R3485:2

[NTC - John 2:8]

Draw out now— The change from water to wine being evidently instantaneous. R3485:2

[NTC - John 2:9]

The ruler— The governor of the symbolic feast who pronounced the new wine to be of the very finest quality, aptly symbolizes the Heavenly Father. R3164:5
Made wine— Illustrating the impartation of a new nature by miraculous change. We are "transformed by the renewing of our minds." (Rom. 12:2) R3485:4 Likewise the Lord has promised a still greater change to his faithful followers who receive the treasure of divine truth into "earthen vessels." They shall be "changed" in a moment from the human nature to the divine nature. R3164:2 The water will ultimately be changed into wine—the symbol for unalloyed pleasure, heavenly joys. R3164:2 We recognize in the exhilarating wine an apt symbol of joy and gladness. R1695:2 It cannot be claimed for our Lord Jesus that he was a total abstainer from alcoholic liquors; and the claim made by some that the word "wine" here mentioned signifies a non-intoxicating wine, is not true. R2419:4, 509:5 Everything seems to teach that it was slightly alcoholic, the alcohol being produced in the wine through the processes of fermentation, resulting in what is known as light wine. R3484:6 It can be said that many of the wines of that vicinity and time contained much less alcohol than do many of the wines of today. R2419:1 We believe in total abstinence because of the present distress, because of the increased expenditure of nervous energy and consequent increased danger of inebriety, and not because the Scriptures specially enjoin total abstinence. R3485:1 Under the rule which Paul gives (1 Cor. 8:13), the disuse of wine as a beverage is certainly commendable under present conditions, while its limited used as a medicine is warranted by 1Tim. 5:23. R1695:6 It is our opinion that if the Lord were living where we do, and now, he would be a total abstainer from alcoholic liquors, not only on his own account, but also as an example for others. R2419:1, 1101:5 This occurrence has no more bearing on the temperance question than had the taking of a colt to fulfil the prophecy of Zech. 9:9 (Matt. 21:5) a bearing on the question of the rights of private property. R1695:6

[NTC - John 2:10]

Well drunk— Not implying that the people were drunk, intoxicated, and that they had thus lost their taste or judgment. R3484:6
The good wine— We cannot think that at an ordinary feast simple grape juice would be regarded as superior wine, nor on the other hand need we suppose that the wine which Jesus made contained such a proportion of alcohol as would make it injurious to the users. R3485:2
Until now— Already we partake of the "wine on the lees" (Isa. 25:6); but present joys are but foretastes of coming realities. The best of the wine comes at the end of the feast, when our heavenly Bridegroom shall have changed us to his own image and likeness. R3164:3

[NTC - John 2:11]

Beginning of miracles— Giving emphatic contradiction to the apocryphal legends which accredit to our Lord various miracles previous to this time. R3163:2
Manifested forth— Showed beforehand. R2000:5 Foreshadowing things to be done by and by. R5065:3, 5780:4; OV214:4 Or, typifying. R1695:2 Manifesting beforehand the glorious blessings which the Kingdom, when established, will exercise amongst men. R4557:5, 4137:3, 526:5; PD64/74; SM569:1 Justifying the thought of a spiritual significance to the wine. R3485:5 Many of our Lord's works were of an outward, visible kind, intended for the enlightenment of his followers, for the establishment of his Messiahship, and for the manifestation of his future work for the world. R5920:6 Our Lord's miracles were not foolish deeds for the benefit of the curious. It was by these that the Israelites were to recognize him as Messiah, in fulfillment of the predictions of the prophets. R1314:6 Thus did Jesus preach by word and illustration the coming emancipation of mankind from the thraldom of disease and death. R241:1; SM569:1
His glory— The coming glory of the Millennial age. R2000:5, 5920:3, 5485:1, 1695:2; OV214:4; SM569:1

[NTC - John 2:12]

After this— Residing in Nazareth with his mother and brethren until the time of John's imprisonment and the consequent stoppage of his mission work. R2245:2
His mother, and his brethren— At that time our Lord, his mother and brethren moved as a family to Capernaum. R2245:3

[NTC - John 2:13]

The Jews' passover— It was a requirement of the Jewish Law that the devout of the nation should assemble at the Passover season. Josephus tells us that sometimes the population of Jerusalem on such occasions was swelled to the number of two millions. R4122:6

[NTC - John 2:14]

In the temple— Not in the Temple proper, but in its outer courts, the whole of which was designated the Temple or the house of God. This trading was probably carried on in what was known as the Court of the Gentiles. R4123:1
That sold oxen— The multitude of strangers from afar rarely brought with them the doves, pigeons or lambs which they presented in sacrifice. The supply of these animals for sacrifice became quite a business on such occasions. R4122:6
Changers of money— There was a certain Temple tax levied, which must be paid in a particular kind of money called the shekel of the sanctuary. The last coinage of these was in BC 140, hence they were quite scarce in our Lord's day, and sold at a premium. R4122:6 Roman coinage was circulated throughout Palestine in general merchandizing, hence not only visitors from foreign lands needed to purchase shekels of the sanctuary, but also the home folk. R4122:6

[NTC - John 2:15]

Scourge of small cords— A fit emblem of the harmonious doctrines of Christ, which are accomplishing the cleansing work here. R1696:1 These could not have done serious damage to anyone, but we do not even know that our Lord used it upon humanity. He may have driven out the animals, whose owners would follow them. R4123:2
Drove them all out— The antitypical cleansing of the Lord's Temple has been in progress since the spring of 1878. R4123:3, 1696:1 In this time of cleansing, sifting and purifying of the Temple of God, none will be permitted to remain in it whose purpose is in any way to make merchandise of God's holy things. R1696:4 It is claimed that any Jew under the Law had the right to do as Jesus did in the matter of driving out the traders, but very evidently no Jew had previously attempted it. R4123:1 Because the incident is grouped with others which occurred in the beginning of the Lord's ministry it is assumed, we believe without sufficient authority, that there were two cleansings, the one at the beginning, the other at the close of our Lord's ministry. R4122:3, 1695:4 Perhaps the apostles, unlearned men, not regularly educated historians, recorded the wonderful works of their teacher and saw little necessity for order or sequence; or perhaps our Lord designed the confusion of the record that only the faithful might rightly divide the word of truth. R2332:1
Poured out— Not only stopping their usurious exchange business, but keeping them busy looking after their coin. R4123:2

[NTC - John 2:16]

And said unto them— The cleansing of the Temple has a peculiar significance when we remember that it followed our Lord's assumption of the office of King. R4122:3, 4123:2, 2332:1, 1695:6
Take these things hence— He did not set at liberty the doves, which could not so easily have been recovered. R4123:2
House of merchandise— Within the hallowed precincts of the nominal temple of today are many who have long been making merchandise of their privileges, opportunities, and knowledge. R4123:3Roman Catholics are expected to pay the priesthood for every birth and the baptism of a child; at every service, that they may be participants in the blessings of the common mass; for every blessed scapular sprinkled with holy water; for every funeral service and for every prayer; as well as for the privilege of being buried in holy ground. R4123:3 As Protestants represent a more intelligent class, the exactions upon them by the clergy are the more refined. Nevertheless strong impression is sought to be made upon all that membership is necessary to salvation, and that liberality to the church of one's choice is a necessity. R4123:4 As the necessities of the people were taken advantage of, and high prices charged, our Lord called the place "a den of thieves." (Matt. 21:13) R4123:1

[NTC - John 2:17]

The zeal— Our Lord's zeal in cleansing the Temple of all merchandise would be considered by some as very appropriate, and by others as very extreme. R5250:1 Zeal is that which is warm, aglow, hot. R5250:2
Of thine house— The Lord's house, in that case, was the Temple; but a still deeper meaning is indicated by the declaration that the Church is his house, the house of God. The real house of God for which Jesus had zeal was the house of sons. R5250:1, 1453:6
Hath eaten me up— We use the word burn, consume, in much the same way as we use the word rust in iron. The zeal for the Lord's house, for the Lord's people, consumed his time and strength in helping them. R5250:2 The Lord invites the Church to be similarly consumed with him, consumed as the Master was consumed, in the service of the Church, which is his body. R5250:2 Our Lord's zeal has not cost him his heavenly home, his heavenly estate; but, on the contrary, God has highly exalted him to a higher position, preparing him for the high reward of the divine nature R5250:4 Fulfilled just before the crucifixion. R4123:2

[NTC - John 2:18]

What sign— What sign of authority by which he cleansed the Temple. Jesus pointed forward to his future power, after his death and resurrection. He had no authority to begin the actual work then; that which he did was only typical. R1696:1

[NTC - John 2:19]

Destroy— The Sanhedrin decided that Jesus was a blasphemer in saying this, and also in claiming that he was the Son of God. R5421:2, 4711:5, 3888:4
In three days— Our Lord died in the year of the world 4161. Four days had passed, the fifth day had begun. We are now in the beginning of the seventh day—"very early in the morning" (Psa. 46:5), when the Lord promised the resurrection should be completed. R3375:2 Rearing them up on the third day, the third thousand-year day from the time of his death, the dawning of the great Sabbath. R5714:4,4124:1, 2874:2, 2795:2, 198:3* "I do cures today and tomorrow, and the third day I shall be perfected." (Luke 13:32) R2294:4 The same three days mentioned in Hos. 6:2, "After two days he will revive us; in the third day he will raise us up, and we shall live in his sight." R2294:5 What was true of him personally on the third day, of twenty-four hours, is true of his Body, the Church, in the third day, of a thousand years each. R92:4* Called to mind by the two on the way to Emmaus. (Luke 24:13-35) B114 Harmonizing this with the fact that our Lord knew not the time of his second advent, he either here spoke prophetically (by the spirit of prophecy) or, knowing it as the third thousand-year period, did not know what day and hour in that period he would be present and his work begin. Q635:1
I will— He himself was raised from the dead "on the third day," literally, but it was not by his own power—God highly exalted him. R2874:3, 2795:2
Raise it up— Raise the Church, his Body, from ruin to the perfection and glory of the Millennial Kingdom. R3081:1, 2294:4

[NTC - John 2:21]

Of the temple— The Scriptures repeatedly tell us that the Church is "the body of Christ." The Apostle Peter declares that each of the Lord's saints is a living stone prepared for and being placed in the glorious Temple. R2294:2
Of his body— The Temple of God being the body of believers, individually and corporately, "the habitation of God through the Spirit." This is the primary and literal use of the phrase in the New Testament. R638:3 His body is the Church. The Jews destroyed the Head, and all down through the Gospel age the various members of the Body of Christ have been called upon to "suffer with him." R3375:2,3375:2, 2294:4 As Solomon dedicated the Temple, so the Church of Christ will be dedicated, formally presented to the Father. R5714:4 The disciples evidently got the thought that he referred to his fleshly body as the Temple of God, and supposed that the Lord's prediction was fulfilled three days after his crucifixion. We cannot so view the matter, it was the new creature, and not the flesh, that was born on the third day. R4123:5 His fleshly body was not his Temple, but merely his tabernacle. R3375:2

[NTC - John 2:24]

Because he knew— Jesus did not trust them; for he knew the fickleness of their hearts, and having the gift also of discerning of spirits, he needed not that any man should testify of them, for he knew what was in them. R1696:4

[NTC - John 3:1]

Nicodemus— An influential man amongst the Jews, a member of the Sanhedrin, and widely known as a professor of holiness—of full consecration to God—a Pharisee. R4124:3, 2572:3 Above average in piety and considerably impressed with what he had heard respecting the Lord's teachings. NS98:3 His wealth and learning gave him advantages over many of the poor and unlearned, and yet they also brought disadvantages: "How hardly shall they that have riches enter into the kingdom of God." (Luke 18:24) R2572:3 On various occasions he manifested sincerity and considerable faith in our Lord and sympathy with his cause. His sympathy continued, as evidenced by the fact that he requested the privilege of burying our Lord's body. R3485:3 We know not what may have been the end of his course, but we fear that while he was too good to be an opponent of the truth, he had not enough stamina in character to be one of the Lord's disciples. R3485:3

[NTC - John 3:2]

The same came— Evidently early in our Lord's ministry. R3485:3 Nicodemus discerned the wide difference between the Jewish hopes of an earthly kingdom and the kind proclaimed by Jesus and his disciples. We may reasonably infer that his queries were along this line. R2572:3; NS100:5
To Jesus— It was his desire for the truth which led him to seek it from the lips of one of no reputation amongst the worldly wise. R2421:2
By night— Semi-secretly. R2572:3 Not necessarily from fear; possibly wisdom guided him, a prudent recognition of the interests of others as well as of his own. Possibly because he might have a better opportunity for private conversation with the Master. R4124:3 No fault for this: during the day our Lord was busy teaching and a visit would have been an interruption; besides, Nicodemus had no right to cast the influence of his presence and office on the side of our Lord until he had in some degree satisfied himself on the subject. R3485:3 Probably because of adverse public sentiment, especially among the Pharisees. He was anxious to solve the mystery, yet apparently ashamed to acknowledge publicly that such claims had any weight upon his mind. A277 Being prominent, so that the common people might not be encouraged thereby, and that the ecclesiastical leaders might not be offended. NS98:3 To protect influence and social standing, as well as possibly with a hope to have a more quiet conversation. R2572:3 He displayed the ignoble element of his disposition by coming privately, secretly, at night, whereas he should have acted up to his convictions fairly, and have come forward to inquire of the Lord, if not in public, at least in daylight and openly. R2421:3 Many Christians of the Nicodemus type have a standing in the nominal church and great respect for the "honor of one another." (John 5:44) R2421:3 Similarly, there are people today hindered, as was Nicodemus, by their station, education, reputation, etc., from taking a stand for the truth. Their riches and reputation are hindrances to them. NS98:3
And said— Evidently but a small portion of this conference is furnished us, the questions being asked relating to the Kingdom of God, which John the Baptist had declared was at hand, and our Lord declared to be at the door. R2421:6
Rabbi— Or, Teacher. R4124:4 He was very reverential and courteous. R4124:4 Our Lord's strict observance of the Law no doubt made him at first a favorite with the Pharisees. R1459:6
Thou art a teacher— You and your disciples proclaim "The kingdom of heaven is at hand." But you have neither an army, wealth or influence, and to all appearances your claim is a fraud. A277; R837:2 Nicodemus had nobility of mind to discern that Jesus was not an imposter. R2421:2
Come from God— A servant of God, in whom God evidently delighted, as manifested by his miracles. R4124:4
Except God— I am convinced that you are a teacher sent of God, for your miracles attest this. R837:2 My fellow Pharisees regard you as an imposter, but as I said before, I am sure there must be some truth in your teachings, for no man can do these miracles except God be with him. R837:3 Evidently he had been impressed by the teachings and miracles, although not ready to confess him the Messiah. R2572:3 With that much evidence in hand he would have been fully justified in going to our Lord in a public way, acknowledging as much as he saw and asking for further proofs. R3485:6 Evidencing that the Pharisees were blinded by their own willful prejudice beyond that prejudice engendered by the fall. R724:1

[NTC - John 3:3]

Except a man— If only those regenerated by the holy Spirit are to be saved, then the entire heathen world and almost the entire bulk of Christendom will be lost. Therefore many prefer not to believe this doctrine. NS99:2
Be born again— Born anew. R4124:5, 2572:6 Therefore a new creature in Christ Jesus, to whom "all things have become new." (2 Cor. 5:17) NS102:1 Regeneration by the holy Spirit is the same thought. NS98:6 The same Greek word gennao is used in referring to both the begetting and the birth. A278; R4125:4, 2573:1, 1445:5; HG366:4; NS100:3 It is our opinion that the translation "born" is correct, except in verses 3 and 7, where we think the significance is begotten. R837:2 Sometimes the translation is dependent upon the nature of the act, whether masculine or feminine. Thus used in connection with ek, signifying from or out of, it should be translated born. A278 In our common translation it is rendered beget, conceive, begotten, as well as born, delivered, bear. R836:6 When God is associated with the matter he is always regarded as of the masculine gender; hence gennao, when used in connection with God, as in this instance, should be always rendered beget or begotten. R837:1 Begetting of the Spirit should be understood wherever the word is used in connection with the present life, while birth of the Spirit should be understood as relating to the future life entered upon by a resurrection. HG366:4 Whenever the word "gennao" is used figuratively respecting the beginning of the word of grace in the heart it should be translated begotten or begetting; and whenever it refers to the completion of this work of grace, in the resurrection, it should be rendered birth or born. NS100:4 Should be rendered begotten, because to introduce the subject of the second birth (resurrection) so abruptly would be unreasonable, while to introduce the new begetting would be highly proper. R837:2 There are two thoughts behind this one word—the thought of begetting, and, after gestation, ultimately birth. R3486:2, 1445:4 Except a man be both begotten and born again he cannot see the Kingdom of God. R1445:5 Not merely the begetting of the Spirit, as at consecration, but also the birth of the Spirit, in resurrection. R2980:4, 3175:1, 1510:5 HG129:3, 145:3 Only one who is begotten of the Spirit can be born of the Spirit, just as birth in the natural life follows only upon begetting. HG132:4, 366:4; NS101:3 Just as there is a begetting of the fleshly being, then the quickening and finally the birth, so also with the spiritual ones. The Christian is first begotten of the Spirit (begotten again—1 Pet. 5:3), then quickened by the Spirit (Rom. 8:11) and then having attained to full development as an embryotic new creature, he will be "born of the Spirit" in the resurrection. Q749:2; NS101:4 To participate in the resurrection to spirit nature we must now be begotten of the holy Spirit, and must then be chastened, developed and fitted for the spirit conditions. NS101:6 As Jesus was begotten of the Spirit at his baptism, so he was born of the Spirit at his resurrection. R1278:4 Beyond all contradiction, the resurrection is a birth. Hence, if conversion is also a birth, a man must be born three times in order to inherit the Kingdom of God. HG63:3 The begetting of this new nature comes only to believers, already justified by faith in the Redeemer. R1510:5 The Master used the natural order or arrangement to represent the spiritual. Q749:2 The word "born" is properly enough used here and in verse 5, and thus we learn that the Lord had reference to the future—to the resurrection birth. R3485:6 A Scriptural use of the word, for we read that our Lord Jesus in his resurrection was the "first-born from the dead." (Col. 1:18) R2573:1, 2422:2, 189:1 Our Lord's resurrection is referred to three other times as a birth from the dead, but our Common Version has beclouded the thought by giving the word begotten instead of born. (Acts 13:33; Heb. 1:5; 5:5) NS101:3 When we present ourselves to God in consecration, and our sacrifice is accepted of him, we die as men; but we are likewise begotten to the new nature. This new life, begotten from above, continues to grow by the assimilation of spiritual nourishment, until it will, in due time, be born a fully developed spirit being, like unto our Lord. R5580:1 For God to interfere with human pro-creation and insert a Platonic "spark of deity" into every babe would make this text meaningless, by implying that man's begetting and God's begetting are simultaneous. R3774:2 Throughout the New Testament, the regeneration of the Church is the topic, because this Gospel age is chiefly intended for the development of the Little Flock. Nevertheless, those of the world who would attain eternal life in the next age must pass through like experiences. The world must be born again, or regenerated—not, however, to spirit nature, but to human nature. NS102:2 Jesus calls the great Millennial age and work regeneration—Greek, palingenesia. This is not the same word rendered "born again," but signifies more nearly restitution, restoration or renovation. R2574:4 Children are not begotten of the spirit unless they accept the privilege at maturity. HG129:4
Cannot see— For flesh and blood cannot inherit the Kingdom of God. (1 Cor. 15:50) T23 Greek, eidon, to know or be acquainted with the Kingdom of God. Translated "consider" in Acts 15:6 and "behold" in Rom. 11:22 and 1John 3:1, substantiating that Jesus meant that except a man be begotten of the Spirit he cannot know, understand, or be acquainted with the doctrines and facts relative to the spiritual kingdom. R837:3; A278 Your request to have a full understanding regarding the Kingdom of heaven cannot be answered to your satisfaction; not that I do not know about it fully, but, in your present condition, you could not understand it. A278; R837:3 The intimation was that the kingdom would be an invisible kingdom, that none could even see it, except he would be born again. R2421:6 The Kingdom of Heaven would be so different from what he was expecting. The Kingdom of God will be a spiritual one, and all who will be members of it will be spirit beings, as invisible to mankind as are the angels at the present time. NS100:6 As a man cannot see trees, houses and flowers, nor enjoy these, until after being born of the flesh, so likewise no one can either see or enter into the heavenly Kingdom, except he be born of the Spirit. R2572:6 Earthly beings can see earthly beings, but as "no man hath seen God at any time" (John 1:18), none will be able with the natural eye to see the glorified Church. R3175:1 These born-again ones out of the resurrection alone enter into the Kingdom, alone see the Kingdom. Mankind in general will not see the Kingdom members, the Bridegroom and the Bride, because these will all "be changed." (1Cor. 15:51) HG366:5 Since flesh cannot see, cannot enter into, cannot inherit the Kingdom of God (1 Cor. 15:50), we should not imagine the King himself to be flesh; and the members of his Body, the Church, must be "changed" and be made like him. (1 John 3:2) R1952:6 The Jews restored will be natural men, bearing the image of the earthly, and such can neither see nor inherit the real Kingdom of God. R56:5*We, the Church of translation, must go up into the great Kingdom—enter into the joys of our Lord and be in his likeness—before we can see as we are seen and know as we are known. The Bride can only be seen from the standpoint of the Kingdom. R113:1 "The glory of the Lord shall be revealed, and all flesh shall see it together." (Isa. 40:5) Yet none but the holy see the King, and none but those born of the spirit—spiritual bodies—can see the Kingdom of God. R153:5 Our Lord would not put a patch upon the Jewish system and call it Christianity, but he established a totally new thing; those who would enter his Kingdom must first be begotten again, and ultimately born again, before they would share it. R2134:2
The kingdom of God— As a student of the Scriptures, he knew to expect the Kingdom. Having confidence in Jesus, he wished to learn particulars respecting the Kingdom. R4124:5

[NTC - John 3:4]

How can a man— Such a question was desired by our Lord and gave opportunity for the explanation that the first birth to human nature with a flesh body is a type of a higher spiritual birth to a spiritual nature with a spirit body. R2572:6 Nicodemus had never heard of a spiritual kingdom, and failed totally to realize our Lord's meaning. NS101:1
Be born— Correctly rendered born, as the association is feminine. R837:2
Into his mother's womb— You cannot mean that he must be born again from his mother? R837:4

[NTC - John 3:5]

Be born— In verses 5, 6 and 8, "born" is undoubtedly the correct translation, because water, flesh, and spirit, are treated as feminine, the literal meaning of the Greek being "born out of water, flesh and spirit." R837:2
Of water— The reform of heart and life. R837:4 No Jew could become a follower of the Lord Jesus and enter into the Kingdom, until first of all he had experienced reformation and been baptized, "born of water"; in addition to this there must be the begetting of the spirit, and then, in the resurrection, the birth to the spirit nature. Q796:4 The reference to water would probably, in the mind of Nicodemus, recall the water baptism for the remission of sins, and as a sign of repentance which John the Baptist and his disciples had been preaching. R4124:6 Associating John's baptism of water unto repentance with the spirit begetting which began at Pentecost. Repentance from sin was essential to the right condition of heart which would prepare a Jew for transfer from the earthly kingdom to the heavenly. R2572:6 The baptism of John the Immerser represented in symbol a change of mind, a beginning of life anew. R837:4 Israel was a consecrated nation, a covenanted people, baptized into Moses in the sea and in the cloud. The baptism of John signified a repentance, and not the new birth. A279; Q796:4 Water may have a fuller significance. We see that symbolical water represents truth, and that our begetting of the holy Spirit is said to be also a begetting "through the Word of truth." (Jas. 1:18) R4124:6, 3600:6, 2422:1 Our regeneration or begetting again of the holy Spirit, and our renewing by it, comes to us in conjunction with the washing or cleansing which is effected to us by the operation of the Truth—the divine message. R4125:1 Symbolized in Israel's Tabernacle service, in which the priests, before entering the Holy and thus typically becoming new creatures, washed at the laver. R4125:1 The Apostle refers to the bath of a new birth, the making new by the holy Spirit. (Titus 3:5) R2422:6 At the laver the new life of the Christian begins. Here the begetting of the Spirit and the Word takes place. It is reckoned as a full birth and symbolized by the rising from the watery grave—the grave of the old carnal nature. R117:5* The Word does teach water immersion, and all of the Lord's people who discern this teaching would and should be glad to obey it, but we fail to see that the Lord has laid such a stress upon water immersion. R3600:6, 2422:5 The Lord refers here to the true baptism, which is merely symbolized by immersion in water, and the rising out of it. R2422:5
And of the Spirit— Such a change of heart and life, as shown by John's baptism, was necessary, but more is necessary: the still higher begetting and birth of which I am now telling you. R837:4;A279 Repentance will bring you back to a justified condition; in that condition you will be able readily to recognize me as Messiah; and thus consecrating to me, you will be begotten of the Father to a new life and the divine nature. A279 Born from the dead, by the power of God, as a spirit being. R2422:5 From the Spirit. R1189:3
Enter into— In the sense of share, or partake of, as in other cases where the same Greek word is used. The Lord spoke of those who would share in, or be members of the Kingdom or ruling power as royal officers, and not of those millions who should be blessed by the Kingdom, and be under it as subjects, blessed and ruled by it. R837:6

[NTC - John 3:6]

Born of the flesh— All recognize that this expression does not mean merely begotten of the flesh, but a birth into independent flesh-life as a result of the begetting and gestation. R2422:1;NS100:3 As there cannot be any birth of the flesh without first a begetting of the flesh, so there can be no birth of the spirit without first a begetting of the spirit. R4125:3, 2573:1
Is flesh— Human nature. R4793:6 The term flesh as used in the New Testament evidently refers to humanity as a whole, and not to what covers our bones, in common parlance called flesh. R89:2 To be begotten of an earthly father and later to be born of an earthly mother would insure that the progeny would be earthly also. R3486:1 The natural birth of the flesh is a figure or symbol illustrative of a new birth, a spirit birth. R4124:6, 3486:1, 3250:3 The claim is made that Adam died a spiritual death; but nothing in the Scriptures informs us that he was a spirit being. On the contrary, the Scriptures tell us that he was of the earth, earthy. R2841:1 Fleshly beings cannot see spirit beings. HG366:3 "Flesh and blood cannot enter the kingdom of heaven." (1 Cor. 15:50) NS100:1 Jesus as a man was born of a woman and was flesh, thus taking human nature. R122:3*
Born— Whoever is not begotten of the Spirit can never hope to be born of the Spirit. R2422:4 There must also be a period of gestation for the spiritual new creature that will precede its resurrection birth. All who will share in the spiritual Kingdom as spirit beings must first be begotten of the Spirit and subsequently be developed of the Spirit. R3486:1, 2422:2; Q822:3
Of the Spirit— The article "the" does not appear in the Greek text. R4124:6 The holy Spirit, in this sense of the word, is guaranteed only to the house of sons. E177 The Spirit of God, the spirit of holiness, the spirit of the truth. R2422:1
Is spirit— Since there are two distinct kinds of bodies, we know that the spiritual, whatever it may be, is not composed of flesh, blood and bones: it is heavenly, celestial, spiritual. A182 The spirit-begotten and spirit-born class, the Little Flock, which will inherit the Kingdom, will not be flesh-beings in any sense of the word, but spirit beings. R2422:1 The human body would no longer be suitable. He must have again a spirit body. R2318:2 The Spirit's work for us will not be finished until we are born of the Spirit, and then we will be spirit, and being like him, we shall see him as he is. R103:4* The Church is spoken of as being spiritual, inasmuch as she is in harmony with the Lord and is declared to be begotten again by the Spirit to a new nature, a spirit nature. E175 From this statement he would understand that the Kingdom would not be a fleshly or earthly one, but a spirit Kingdom, a heavenly Kingdom. R4124:6,3082:3, 2422:1 Therefore our Lord's resurrection body was not the same body that hung upon the cross and was laid in Joseph's tomb, merely caused to shine and therefore called a glorious body, a spiritual body. R1856:3,274:2 That which is produced by the divine spirit is divine. R89:3 Jesus at his resurrection was not flesh but spirit. R122:3* When Jesus was raised it was by the Spirit, and therefore not in the flesh; and when the saints are raised "it is raised a spiritual body" (1 Cor. 15:44) for the same reason. R27:6* If Jesus is, and has been since his resurrection, a spiritual body, why should we look for him to be a fleshly body at his second coming? R242:4 There are two kinds of bodies—earthly and spiritual. Adam was the head of the earthly, human family, and a pattern of the perfect human being. Christ Jesus was the firstborn of the dead to the perfect new nature, the spiritual, and he is spirit, an illustration of a perfect spiritual body. R277:2, 205:6 There is a great lesson here for many pre-millennialists, who vainly think, as Nicodemus, that the Kingdom of God will be a fleshly kingdom. R2422:1 Modern spiritualism, like modern theology, teaches that all men become spiritual beings at death. The Bible teaches that one must be born of the Spirit in order to become a spiritual being. HG29:6

[NTC - John 3:7]

Marvel not— Nicodemus must not be too surprised at the great mistake he had and others had made in regard to the terms and conditions which would qualify them for a place in the Kingdom. R3486:3
That I said— Wonder not at my first statement, that you must be begotten from above ere you can understand, know and appreciate the things of which you inquire. A280
Be born again— A reiteration of our Lord's first statement in verse 3, and should be rendered begotten. R837:2

[NTC - John 3:8]

The wind bloweth— While Jesus was talking, quite probably the wind whistled through the apartment in which they were sitting, rattling the doors, and Jesus seized upon this as a good illustration. R2573:1 Greek, pneuma, translated ghost, spirit, life, spiritual and wind. E174
Canst not tell— We must repel the suggestion that he meant that the Spirit of which we would be begotten is invisible, for although that is true enough, it is not what our Lord is saying. R4125:2Not that the Lord means that the holy Spirit passes hither and thither throughout the world, begetting some and passing others by, and that we know not who may be begotten of the Spirit. R4125:2
So is— Like the wind which can go and come, can be heard and to some extent felt, but which cannot be seen. R3486:3 Men in the flesh will be unable to see them, as they are unable to see the wind, though they will be everywhere present and influential, as is the wind. R2573:2 Intangible, invisible, while present and powerful. R4125:1; NS101:2 His Kingdom will be invisible to mortals, but it shall act through visible agencies and produce visible results. R210:6 This is as good an illustration as I can give you of those born of the spirit in the resurrection. Those who will constitute the Kingdom will all be invisible as the wind, and men not thus born of the spirit will neither know whence they come, nor whither they go. A280; R837:5 Like Jesus after his resurrection, appearing and disappearing as he had never done previously, but as angels had frequently done. A231; R2801:5, 2478:1, 2455:3, 2422:3, 2081:6, 1856:6, 1817:1, 1416:2, 579:2, 274:2, 262:4, 189:1; HG63:4
Every one— Everyone who experiences a resurrection to the spirit nature. R3904:2 Only these born-again ones of the spirit-resurrection can go and come like the wind. HG366:4 Even as are the angels and all spirit beings. Q749:2, 838:4
Born of the Spirit— "Changed" in the first resurrection. D618 It will be within their province to appear as men, as the angels have done, if there be necessity for so appearing, although we are inclined to think that there will be no such necessity, as God has already provided an earthly class as the representatives of the Kingdom amongst men. (Heb. 11:39, 40) R2422:3

[NTC - John 3:9]

How— Could it be possible that himself and all the great teachers of the Jewish nation had such a misconception of the Kingdom? R3486:2, 4125:2
Can these things be— Your claims seem more unreasonable to me the more I hear them. I cannot conceive it possible for beings to be present yet invisible. R837:5 To him it seemed as though an invisible spirit being would be nothing. NS101:1

[NTC - John 3:10]

A master— You are of the Pharisees, who professedly believe in angels as spirit beings. A281
Of Israel— Evidence that the house of Israel was no longer regarded by our Lord and the apostles as the "ten tribes" merely. C293; R1341:1
Knowest not— Evidently, therefore, a proper study of the matter from the Scriptural standpoint might have led true Israelites indeed to more or less of an appreciation of the character of the Kingdom. R3486:4 This should not have been so strange—the powers which our Lord described were the very powers which in the past from time to time had been manifested through holy angels. R2573:2 As a thoughtful student of the Law and the prophets, Nicodemus should have seen that there were insurmountable difficulties connected with the prevailing thought that God's Kingdom would be an earthly one. R4125:2Our Master's words were not chiding, but rather a declaration of facts, because, as the Apostle declares, it is impossible for the natural man not begotten of the holy Spirit to understand spiritual things. R4125:4 We may, with much greater point, say to the Christians who cavil today, Are you begotten of the Spirit and taught of God, and yet ignorant of these things? R2422:4 Undoubtedly this is the trouble with the great majority of the people today also—they have not been begotten of the holy Spirit, and hence are unable to understand spiritual things. R4125:5
These things— That spirit beings can be present, yet invisible. Have you, who attempt to teach others, never read about Elisha and his servant, or about Balaam's ass? A280; R837:5

[NTC - John 3:11]

We do know— I have been telling you such things as are known and to a considerable extent have been demonstrated amongst men through the ministry of angels. R2573:3 The intimation is that our Lord could tell heavenly things, but that he was not disposed to do so, because Nicodemus and others found it difficult to receive even the earthly things. R5065:6
Ye— Pharisees. A281
Receive not— Nicodemus was unable or, because of prejudice, perhaps unwilling to believe. R2422:5, 3486:4 The trouble with Nicodemus was that he was not ready to be taught. He had called our Lord Teacher, and yet was unready to receive the testimony of the only one who was capable of giving him the instruction. R4125:4 We are to tell heavenly things, but not to the natural man. R5065:6
Our witness— Our message. R3486:4

[NTC - John 3:12]

Earthly things— Our Lord does not even class this teaching of begettal and birth as being especially spiritual, but rather earthly, such as natural man should be able to understand and appreciate. R2422:5 Many of our day look at the matter similarly, and refuse to believe the things beyond the range of their natural senses—they lack the sixth sense of faith, or spiritual apprehension. R3486:5
Believe not— Are unable to receive them. R4166:4
How shall ye believe— It would be useless for me to attempt to tell you of heavenly things, for you would not be convinced, and my preaching would seem the more foolish to you. A281Nicodemus would not have been to blame for not understanding spiritual things, for only the spirit begotten can clearly grasp and appreciate these things. R2573:3 Obedience to the natural things, which they can see, is a prerequisite to advancement in knowledge; as during the entire Gospel age it has been a prerequisite to begetting to the new nature. R838:1 Those whose minds are on so gross an earthly plane that they cannot appreciate so simple a matter as this are not in the condition to be inducted into the deeper things of God. They are babes who need milk instead of strong meat. (Heb. 5:12) R2422:5 The person who cannot grasp with clearness and distinctness the features of God's plan which relate to the world in general, certainly need not expect that he would be in any condition to understand or appreciate the things which pertain to the spiritual conditions. R3486:4 This is the explanation of why our Lord Jesus did not present teachings as deep along spiritual lines as did some of the apostles. It was not inability on his part to present them, but those truths would have been meat out of season to his disciples. R4166:4 The Lord's works were on a fleshly plane as a matter of necessity because the holy Spirit had not yet come. After Pentecost the Lord's people, as his representatives, began to do greater works than those which he himself had performed. R2455:1,4 Seeing that his hearers were not prepared to understand the heavenly things, our Lord gave his attention chiefly to discourses on earthly things, and to parables and dark sayings which the Spirit would subsequently make known. R3307:3 If what I have taught or illustrated by earthly things, which you could and do understand, has not brought conviction, it would be no more convincing to you if I were to tell you of heavenly things of which you know nothing. A281; R837:6If you would be led of God into all truth, and find a position in the Kingdom which I am announcing, you must follow the light, step by step. As you do so, more light will come; and this as rapidly as you will be prepared for it. R837:5; A279 When any are found who have not the hearing ear for the Truth, we should not seek to pound it into them, but rather should take a different tack, and seek their consecration. R4125:5 An ability to appreciate the deeper things comes only to, and is only for, those who have come into the spiritual covenant relationship of the sons of God as new creatures.R4125:5 Hence it was necessary to give the proofs of a spiritual matter (namely, that Christ has been raised from the dead a spirit being) along lines which the unilluminated could appreciate. R2081:3
If I tell you— A natural man, not begotten, cannot know or be acquainted with spiritual truths, even though the great Master were the instructor. R838:1
Of heavenly things— Not until Jesus finished his sacrifice and ascended on high could any receive the holy Spirit, and not until then could any understand spiritual things. R4314:3 The fact is that the revelation of heavenly or spiritual things dates from Pentecost, after he was gone. R507:1; F632 A knowledge of the heavenly things can be received only after the begetting of the Spirit. How much more will the realities mean when, born of the spirit, we shall be like our Lord and share his glory! A282; F729 It is impossible to describe heaven with its beauties and charms. In line with this, the Bible makes no attempt to describe heaven itself, nor its inhabitants. R4966:3, 4675:3; CR117:1 To talk of heaven with its pianos, harps, organs, etc., is to merely think of the blessings God has provided for the faithful and obedient of the world on earth, and not of the "heaven of heavens" promised to the Church. R4966:3, 4675:3 As to how and when our Lord came to an appreciation of his pre-human condition, we have no direct revelation. Of one thing we are assured, that during our Lord's ministry he had a clear knowledge of the heavenly things.R5156:6

[NTC - John 3:13]

No man— The words in this verse were intended to remind Nicodemus that he need not look to fellow human creatures for information respecting heavenly things, as they could not know them any more than himself. R2423:1 The Kingdom of Heaven class was not started until our dear Redeemer's first advent, when he gave himself a ransom for all, and began the selection of the Little Flock. R2342:1 There is no suggestion that when his servants would die they would go to that "far country" to be with their King, and there receive their reward for well-doing or ill-doing. HG664:2 Including Enoch, Elijah, Moses and David, or any of the patriarchs. R5772:3, 5333:5, 5207:2, 5188:5, 5179:5, 4757:1, 3417:4, 3378:4, 2342:1, 838:5, 619:6; F676; HG347:5; Q713:4Therefore Moses and Elijah, on the Mount of Transfiguration, only appeared to be present, but they were not actually present, because it was merely a vision. R2659:5, 2288:3, 1761:2 Therefore Adam did not go to heaven. Q742:4 Therefore when the Prophet David declared, "Thou wilt not leave my soul in sheol; neither wilt thou suffer thine Holy One to see corruption" (Psa. 16:10), he was speaking of Jesus and not of himself. NS663:4 Elijah is said to have ascended to heaven; but, from this statement, that must be understood to refer to the air, not to the heavenly condition. R2153:3, 558:5 Everything in the Scriptures agrees that the prophets of old as well as the apostles, and all the faithful as well as the unfaithful, fell asleep in death, and "know not anything" (Eccl. 9:5) until awakening in the resurrection morning. NS429:4 God does not perfect separate individuals, but works by dispensations. Under the Jewish dispensation, not a Gentile could be saved; even the Jew could not be made perfect, without us. (Heb. 11:40) No man could ascend into heaven. HG15:5 Therefore Lazarus, when dead, had not been to heaven. R4161:4, 3531:4; PD61/72; SM100:1 Dorcas, whom all the creeds of "Christendom" would send to heaven, when she was awakened to life, had no wonderful experiences or mysterious visions to relate, nor any disappointment to express at being recalled to this mundane sphere. R1450:6 St. Peter's words (Acts 2:34,29) imply that if King David had ascended to heaven he would have no sepulchre on earth, for the very thought connected with the word sepulchre is that of a personality awaiting a resurrection. R5132:4 Entirely incompatible with the teaching of modern theology, that the righteous dead are not really dead, but more alive than ever in heaven. R1378:2; CR21:2 There could be no resurrection of the dead if there were no dead—if the dead were really more alive than they ever were. NS519:6 John Wesley said no human being had gone to heaven. He said they went to hades. Nobody has gone to heaven; nobody will go to heaven until after the resurrection and judgment. HG124:3*, 145:4 Those who, at the point of death, see visions of angels or hear celestial strains of music see merely a phantasmagoria induced by an excited condition of the imaginative powers of the mind, with a correspondingly dormant state of the reasoning facilities. Q762:1 There is no indication that his disciples would die and go to the Lord, and be reckoned with and rewarded then; but that our Lord will come a second time, to receive his people unto himself, and to then reward them. R2765:2 What a peculiar place some people must fancy heaven to be: full of infants, idiots and heathens, with an occasional "saint" from civilized lands. R3398:6;HG644:1
Hath ascended— This statement by our Lord would cause no particular surprise to Nicodemus, for nothing in the Law or the prophets or teachings of orthodox Judaism ever held to the idea prevalent amongst the heathen that the dead were alive. R4125:6
To heaven— Hence none could corroborate my testimony. A281 None had ever been there, or seen heavenly things. R2573:3
But he that came down— The Son of man, who alone had come down from heaven, was alone able to speak with knowledge and authority respecting heavenly matters. R3486:6, 1059:5; A281 He had recollection of his previous existence as a spirit being with the Father. Our Lord's success against temptation was as a result of being rightly exercised by this knowledge of God. (Isa. 53:11)R1125:5; HG293:1 He alone left the glory which he had with the Father before the world was; he alone exercised that wonderful faith in the Father which permitted him to sacrifice everything with joy. R3912:2 If our Lord Jesus, when on earth, was nothing but flesh—a mere man—then he could not be truly said to have come down from heaven. R106:5* Unitarians and others take away from the dignity and honor of our Lord, beside contradicting much Scripture, by denying that he had an existence before his conception in Mary. R505:2*
The Son of man— The Scriptures identify "The Son of Man" with the Lord of glory, and with the man Christ Jesus who gave himself, and with the pre-human Logos, which came down from heaven and was made flesh. E150
Which is in heaven— The oldest Greek MSS (the Sinaitic and the Vatican) omit the last four words of verse 13 with evident propriety, for although our Lord is now in heaven, he was not in heaven at the time he addressed Nicodemus. A282; E92, 150; R3487:1, 2573:3, 2422:6, 506:6, 445:6*

[NTC - John 3:14]

And as Moses— The verses from here on were not spoken to Nicodemus, but combined various of our Lord's teachings which the writer here brought together conveniently. R4125:6 Our Lord did not stop with a mere answer to his visitor's questions about the Kingdom being heavenly, but proceeded to give him in brief form an outline of the entire plan of salvation. R3487:2 Our Lord turned the subject by way of showing the grand basis for this spiritual Kingdom, and that he himself could not enter into that Kingdom while still in the flesh. R2573:4
Lifted up— The remedy for the bites of the serpents was to look at a brazen (copper) serpent fastened to the top of a pole, said pole probably being carried throughout the camp of Israel, that all the sick, suffering ones might have the opportunity of looking upon it and thus being healed. R3101:6 "And I, if I be lifted up from the earth, will draw all men unto me." (John 12:32) Not lifted up by glorifying, but clearly the lifting up of the cross. Moses did not glorify the serpent. R1054:2, 669:3
The serpent— Of brass (literally, copper), which is a type of the human nature. R1849:2 Apparently of immense size and capable of being seen by the Israelites from quite a distance. R4048:3 To which the Israelites, who would exercise faith, might look and receive healing. R3487:2 The serpent on the pole represented Christ on the cross, and represented the atonement transaction better than any other emblem could. R3101:6, 3102:1 The serpent represented sin in every sense of the word; and as the whole world was serpented or inoculated, our Lord must take the place of the sinner in order that the sinner might get free from the sentence. R3102:1 We can think of only one way that our Lord was viewed as a serpent—in the sense that he underwent all the experiences which a sinner could have been required to undergo. R5253:4, 5577:5, 5239:1, 4704:2, 2423:4, 1696:2 A symbol of the punishment for their sin. R837:6 A synonym for sin, because it was the tool for sin. R5238:6 The fiery serpent of sin has bitten our race. We are all dying. Only by the exercise of faith in the Crucified One can any be healed. R5316:4, 4126:1, 3102:1, 2573:4
Even so must— There is an object in my coming, and before you or others could be begotten of the Spirit, I must perform my mission. R837:6 The drawing of the world could not take place except he were lifted up as the sin-offering. R2467:4
Be lifted up— Be crucified. R5577:5, 5065:1 Christ, who knew no sin, was made a sin-offering on our behalf, that we might be made the righteousness of God in him. He is the antitype of the brazen serpent. R1696:2, 5577:5, 5054:3 On the cross, and thus made to appear as the sinner—to take the place of the sinner—so that the whole world of mankind, bitten by sin and dying as a result, might look unto him by faith and be healed. R3487:2 It was not divinely intended that our Lord should be stoned, but that he should be treated as a cursed one—hanged upon a tree. (Deut. 21:22,23) R5221:3 Comparatively early in his ministry Jesus stated this. As he came down nearer to the time of his humiliation, his degradation, he realized all that it meant. R5421:3 The result of the lifting up of Christ will eventually be the drawing of all men unto him. "And I, if I be lifted up, will draw all men unto me. This he said, signifying what death he should die." (John 12:32,33) R1849:3 The only ground for hope that any of the fallen race of Adam will ever know anything about the heavenly condition is then stated by our Lord to depend upon his own justifying work on man's behalf. R2423:1

[NTC - John 3:15]

Whosoever— The Israelites bitten by those serpents represented or typified sinners bitten by sin and suffering from the consequences thereof—the fall. R4048:4
Believeth in him— Bitten by sin, they must by faith recognize in him their sin bearer, the one upon whom their penalty was placed, and by whose sin-offering they were redeemed; that believing on him thus, they might have life. R837:6 The serpent-bitten had to look with their physical eyes, and the sin-bitten have to look with their mental eyes. R1328:6* Not only was it necessary that Christ should die for our sins, but that none could be saved through his death except by looking unto him, exercising faith in the merit of his great atonement-sacrifice. R4048:5 It is not sufficient for us to believe in Jesus as the great Teacher, but also that there was a redemption accomplished by our Lord in his crucifixion. R4048:5 Many may get some blessing morally, mentally and physically from looking at Jesus as a great Jew or a great teacher, but only those who view him as the antitype of the serpent in the wilderness have his promise of forgiveness and acceptance with God unto eternal life. R3102:4
Should not perish— Lose life altogether. R5608:2 As unfit to live and enjoy God's blessing. R5275:4 In the second death. R883:1 Let no one be deceived regarding the duration of the punishment of the wicked as it is repeatedly put forth in the Scriptures that it is for eternity and not merely for a season. However, it is not a question as to the duration of the punishment, but it is a question as to the nature of the punishment. Q768:2 Not a word respecting any danger of the world going into eternal torment, nor did he utter a word respecting the salvation of any in ignorance. R2573:4, 2423:4; HG707:2*; NS646:2 In sending Israel relief, God foreshadowed the greater relief he would afterward send to mankind in general—Christ, the sinner's ransom-price. R1849:2

[NTC - John 3:16]

For— A brief statement of why the Heavenly Father has provided the blessing which he had been describing—God's sympathetic love for humanity. R2573:5 Luther called this verse the "little Bible." We would express it, "the Gospel in a nut shell." The whole message of God is contained in condensed form: (1) man's need, his perishing condition, is shown; (2) God's love is declared, proven in the gift of his Son; (3) our Lord's willing cooperation is evidenced; (4) the lengths and breadths of this love and redemption are declared to embrace the whole world; and (5) the limitations of divine grace are plainly stated, that the blessing can be obtained only through a true acceptance of Christ. R3487:4, 2573:5, 2423:4
God so loved— The love prompting man's redemption was not phileo or duty-love, for God had not wronged his creatures in the sentence of death. It was agapee, or disinterested charity, benevolence, love. R2807:4 Divine sympathy exercised toward the race of sinners. NS740:5 The love of pity and sympathy toward all those who have fallen below the standard of moral excellence, or who suffer in any way. R1670:2 A love for the world which will not only be glad to see them lifted up out of degradation and sin to holiness, but will be glad to cooperate to these ends as opportunities may offer. R2755:2 God loves the world with a broad, sympathetic love; but he has a special love for his true Church, those who have consecrated themselves fully to him during this Gospel age. OV423:3; CR473:2 Before Jesus came into the world. NS524:4 While we were yet sinners. R4133:4, 1833:4, 1693:6, 1266:6; NS384:3 Including those who lived before Jesus came, as much as those who had not yet been born. NS384:3 This perfect love extends even to enemies and those who injure us and speak evil of us falsely for Christ's righteousness sake. R2755:2 The difficulty with the world and with the church in the past has been that we have not emphasized the love of God. R5353:3 God is not bound by justice to give any future life to anybody, but he has arranged so to do. R5314:4 God was a God of love prior to the sending forth of his Son, but his love was hidden—not revealed, not manifest to men. It was manifest for the first time when he sent his Son to be man's Redeemer. NS406:3 Some deny God's love in the matter and claim that all the love was Christ's, but it was God that devised the plan as it is being carried forward. R1572:3, 77:1*, 9:2* Orthodoxy says that it was Jesus that so loved the world. The Father did not love them, but Jesus loved them and threw himself between them and his angry Father. R405:3* God from the beginning foreknew his intention to send his Son into the world for human redemption. HG595:3 Christ likewise so loved the world as to freely become the instrument of Jehovah for its salvation. R2099:3 Would it not seem that if God loved the world so much, he might have made provision, not only that believers might be saved, but also that all might hear in order to believe? HG343:6; OV225:T We are to love the world only in the sense of having sympathy with it, as our Heavenly Father has, while we are unsympathetic with its arrangements. R4766:5, 3804:6; SM390:2 The love which is worthy of our emulation is that which benevolently ignores personal antagonisms and animosities, and, overleaping all selfish considerations and vengeful feelings, considers only the possibilities and the ways and means for peace and reformation and salvation. R4766:4 God's love for mankind, as well as divine justice and wisdom, prepared man's penalty. Had they continued to have access to the trees of life, and thus to continue existence, it would have meant everlasting life for sinners. NS645:5 God's love for sinners was so great that he would not allow them to have everlasting life, because that would mean to them everlasting imperfection and sorrow. NS646:1 There was nothing in the fallen man that God could really love, in the sense of fellowshiping him. R5724:3 Not only passive love for sinners which would not arrange for their eternal suffering through a perpetuation of life out of harmony with himself, but the active love which arranged for their recovery. NS646:1 Does love plan torture? Does loving provision not imply wisdom in the use of power, that the creature may not be injured, if he shall not be benefited by the program. NS645:3 God's mercy is his love in active operation for the relief of the condemned. Although God is love, and hence must have always been loving, kind, and merciful of disposition, yet this quality of his character was held in restraint as respects condemned men for more than 40 centuries. NS863:4 God does not love the world with a love of fellowship, nor are we to do so. R3804:6
The world— As well as the Church. R5597:2; HG132:3, 178:1 Not only the Church, but also the world; not only redeeming the Church, but also redeeming the world. R5354:4 Greek, kosmos, the people, or world of mankind. R206:3 The human family; though not in the sense in which he loves the Church of Christ. R5138:2 Note the different kinds, or degrees of love: first, we have love for the world; second, in a much higher and special sense, "The Father himself loveth you"—you who have accepted Jesus Christ as your Redeemer. (John 16:27) R3033:6 The whole world, including the Canaanites, as well as the Israelites. R5314:4 The whole world was loved of God. The whole world has been provided for in the glorious sacrifice of Jesus, and the whole world is to have the benefit resulting from that sacrifice. Christ's death is not merely for the Church, the elect few. OV380:4 It would surprise none of us to read that God so loved the holy angels—they have always been loyal and true; nor that he so loved the saints, who have turned to righteousness. NS645:2 "The earth" is not "the world," nor is "the age." The primary idea of it appears to be "an arrangement," the human race under an arrangement, including every individual of the human race, from the first man to the very last of his posterity. R1328:1* Giving the thought of the wideness of God's mercy and of his provision for our race. R2423:4 The whole world. R405:3* Some things are universal. God's sunshine is universal; it shines from pole to pole, upon both the just and the unjust. So is his love. Light and truth are yet to be universal, and so is the testimony of the ransom. R2632:6*
That he gave— To humiliation and sacrifice in death. R2573:5, 884:3* The birth of Jesus, to be rightly understood and esteemed, must be considered from the standpoint of a gift of love divine. R5135:2 Suggesting the cost of the world's salvation to our Heavenly Father. R1696:5 It is plain therefore that the salvation which God has provided is purely an act of his free grace—an act to which he was in no sense obligated, and to which he was impelled only by his abounding love. R1266:6, 1265:4 This is a gift—not called for by divine justice, but prompted by divine love. HG595:4 Salvation is thus a free gift to all men, the conditions being accept, believe, obey. R1965:2* Not that God compelled his only begotten Son to die for us, but rather he set before him a great prize, so that Jesus counted it all joy to lay down his life. NS646:3
Only begotten Son— Only begotten from the very beginning of his existence. At age 30 he made his consecration. Then he was begotten of the Spirit to a spirit nature; but he was the only begotten Son of God the whole time. Q372:1 More than a begotten son by the word of truth. Jesus claimed to be the Son of God, and consequently the Messiah. If Christ was the son of God only as we are sons of God, then he was not the Son of God, but a son. R944:4* A Son on the higher plane before he was sent. R1059:5, 445:6* It is impossible for us to tell the riches of divine grace toward us—the numberless blessings and mercies which are ours through our Lord. He represents to us the very fullness of every divine provision for our eternal welfare. R5927:6 Our sins were laid upon Christ, our Redeemer, and his righteousness is transferred correspondingly to our account. R1262:1 This phraseology brings us into conflict with an old theory—trinitarianism. R405:6*By God sending his Son, he manifests his sympathetic love which otherwise neither angels nor men might ever have known. R5430:4
Whosoever— Of mankind. R5430:4 All the willing and obedient may thus come into relationship with the Life-giver and obtain the everlasting life. R5354:5
Believeth— Obediently. R2120:5 He limits his favor by two conditions: (1) the blessing through his Son shall only go to those who intelligently know of it and by faith accept it; and (2) it shall be available only to those who desire to come into harmony with divine laws as obedient children. NS646:5 None can obtain everlasting life except through a personal relationship to Christ, the Redeemer, and the exercise of faith in his redeeming blood and obedience to his counsels. R5354:2 Those who claim that all infants and the mass of the heathen will be saved without believing do violence to these texts. R936:1 Knowledge will be forced upon all, and obedience will be forced to a certain limit, but in the end the sinner himself must determine whether or not he will accept the grace of God for the remission of his sins. NS648:1 As the effects or results of Adam's failure were inherited by those in him, so the results of Christ's obedience will be shared by all who believe into him. R1601:6 Here is the truth that sanctifies. Q638:3 The Scriptures make specific mention of the necessary faith, but always imply a character consistent with the faith. R3114:2 "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" (Rom. 10:14) R405:6*
Should not perish— Our pardon, sealed with the precious blood of Christ and signed by the great Sovereign of the Universe. R1494:3 The penalty that is upon the world is not an eternal torment penalty, but a penalty of destruction. R5597:3, 5353:6, 2423:4; HG120:4, 163:2 Webster gives the primary meaning of "perish" as "to die, to lose life, in any manner." Liddel and Scott define the original word "to destroy utterly, kill, slay, murder." The text really defines its own meaning by placing "perish" as the opposite of "life." R406:1* We know what perishing signifies. The brute beasts, when they die, perish, because God has made no provision for their resurrection. R5353:6; NS647:5 Let us get rid of the thought that "perish" means to preserve in eternal torment. NS647:4 The sentence of perishing was eternal, were it not for the fact that God provided a redemption through Jesus Christ. HG120:4 All will perish who will not accept of Jesus' finished work, the ransom sacrifice which he gave; but their perishing will be as a "second death," because all must at some time be brought to a knowledge of this truth (the ransom) and must reject it and the life (or escape from perishing) which it offers. R884:4 Nevertheless, all who will refuse this grace of God in Christ and fail to come into vital union with him will perish. R5354:5
But have— Obtain. R2573:5 He who believes in me and becomes my true, faithful follower, may reckon that he has already begotten in him the new life, and that I will assist him and carry him through to a share in the first resurrection. R3730:6
Everlasting life— In due time, recovering from the death penalty through faith in Christ and obedience to him. R5597:3 After God applies the various temptations or tests so as to demonstrate whether or not they are worthy of eternal life. R4760:6 The word here translated "everlasting" does not necessarily mean endless. Competent authorities render it "age-lasting"; and the age may be long or short, according to the nature and circumstances of the case. R1328:4* The awakening from death is only the beginning of the salvation or restitution which will be completed within the limits of that age. R936:4 That in him all families of the earth might be blessed. R5180:3 They shall, by resurrection processes, return to full harmony with the Lord and to repossess the blessings and favors lost by Father Adam when he sinned. NS647:3 To attain to all that was lost in Adam, all that was redeemed by Jesus—eternal life, fellowship with God and the Son and communion with the holy Spirit, and fellowship in all the rights on both the heavenly and earthly planes. NS647:6 The Scriptures set forth two salvations, entirely separate and distinct—that of mankind, shown here; and that of the Church, shown in such texts as Eph. 5:25-27. HG252:5,3; NS768:1

[NTC - John 3:17]

For God— This is perhaps in answer to another question, or perhaps merely a part of the further discourse to Nicodemus. R2573:5
Sent not— He does not intimate that the world had yet been saved, or that anything had yet been done for the world's salvation, except the sending of the one who would redeem the world by the sacrifice of himself. E425 Our Lord's first advent was not with a view to increasing the Adamic condemnation but the reverse of this, to effect the sacrifice by which it might ultimately be canceled. R4126:4 Our Lord Jesus in all matters acts as a representative of the Father, Jehovah, in the work of salvation. E35 His pre-human existence is implied in this sending and mission. E88
His Son— This feature of the Master's teachings especially angered the Jews, for they declared that in claiming to be the Son of God, he was establishing himself upon a pedestal of honor, dignity, glory, in competition with Jehovah. R5768:1; OV329:2
Into the world— Here signifying the world as a place. R97:3*
To condemn— Greek, krino, sentence. R699:6 The governments are to be destroyed that the people may be delivered. A255 The world has already been condemned, for it had shared in Father Adam's condemnation as his race. It needed no more condemnation, but it did need salvation. R4126:2, 4702:1, 857:6; HG617:1 Our word damned, from misusage and the bad theology of the Dark Ages, has a sulphurous odor, whereas its plain, simple meaning, is the same as the word condemn. NS860:3 "To judge" (Revised Ver.). The world had been judged previously. God did not send his Son into the world to do that over again. R1328:3*
Be saved— From the damnation or condemnation under which they already were through Adam's death. R857:6 God merely overlooked or "winked" at the ignorance and superstition of the period from Adam to the death of our Redeemer. But as soon as Jesus had died, God offered forgiveness and reconciliation to those who would believe in Jesus and accept the divine terms. Such have their sins forgiven, come back to fellowship with God. And, in the next age, such shall eventually attain full human perfection. SM150:1 One of Jesus' titles is The Savior which, in the Syrian language spoken in Palestine in Jesus' day, signifies "The Life-Giver." All human life was forfeited through Adam. All mankind are dying as a result. A Life-Giver, a Savior from death, was what was needed. R4702:1

[NTC - John 3:18]

He that believeth— These believers are such as not only believe that such a person as Jesus lived and died, but that his death was accepted of God as a ransom price. R1229:5
Is not condemned— Believers in Christ are reckoned as justified by their faith—as passing out from the remainder of the world, freeing themselves of the original Adamic condemnation. NS402:5
Believeth not— There is no suggestion anywhere in the Scriptures that God has made provision for salvation in blindness, ignorance and superstition. There must be faith, and there must be knowledge preceding faith. HG114:6
Condemned already— Condemned six thousand years ago, and, if a Jew, additionally bound by the Law Covenant, and has not escaped the condemnation that is on the world. R1726:1, 970:6, 688:6 The whole human family originally came under divine sentence or condemnation through father Adam's disobedience. Children were born sharers in his blemishes by heredity, and sharers likewise in his condemnation. NS402:5 Before they believe in Christ, men are in the attitude of condemned beings, condemned on account of father Adam's sin. R2059:2 All men are lost until found, or recovered. R857:5 The wrath of God (death, inherited from Adam) abides on him (verse 36). No man is on trial individually until brought to a knowledge of Christ. R2059:4 The question is not, What shall we do to escape coming under condemnation, but, How shall we, who are already condemned of God as unworthy of everlasting life, get free from that condition in which we were born, and back into the condition of perfection which God will approve? HG651:1
Hath not believed— These will be brought to a knowledge of the great foundation truth of the ransom in the times of restitution, and when they accept it, their sins will be blotted out. R1229:5

[NTC - John 3:19]

This is the condemnation— Quite separate and distinct from the Adamic condemnation, which was inherited; this condemnation, resulting from an intelligent rejection of light, bears an individual penalty. R4126:4 A measure of increased condemnation in proportion as the light is seen by any one and rejected. R4126:4, 1655:5 Those who violate their consciences and ignore the light which they enjoy and sin against it, will find themselves proportionately degraded when they shall come under the Kingdom influences and tests. R5037:5 At the first advent of our Lord an increased measure of light came to men, and to that extent increased their responsibility. R2612:6 The light which then shone and which has since shone through his followers, has carried with it a measure of responsibility—a measure of condemnation to all who have resisted the light. R4126:4, 722:1 The condemnation already upon men, justified by their course. R2573:6 Judgment; this is the testimony of God, that Christ is the judgment of the world. R1329:2* Although there will be rewards and "stripes" according to the deeds of the present life, the verdict in the end will be in harmony with the choice expressed by the conduct of each during that (Millennial age) of trial. R2611:5 Condemnation is no more the equivalent of judgment than damnation is. The process of judgment will result either in justification or in condemnation, according to the merits or demerits of each case. R1330:1* Christ is the judgment of the world because he is its love, and he is its love because he is its light, and he is its light because he is its life. R1329:2*
Light is come— Jesus is the true light which ultimately, in the Kingdom, shall be a great Sun of Righteousness with healing in his beams. R2573:6 An increased measure of light, which increased to that extent their responsibility. R722:1 There is a measure of light in the world, emanating from our dear Redeemer, his words and his works, and still shines forth from all those who are truly his, but this is not that light of the world which is to scatter all of earth's darkness and cause all to appreciate the glory of God. R3686:2 Since the death of Jesus a measurable blessing of knowledge of God has come into the world. NS559:1 His Church is invited to become associated with him as lamp-bearers; and if faithful in permitting their light to shine now, they will by and by be parts of that great Sun of Righteousness which shall heal the world with its beams. SM560:3 Whether of conscience or of revelation. R2612:6, 722:1
And men— Strange to say, darkness was not confined to the ignorant then, nor is it today. It is no respecter of stations. Indeed, the powers of darkness are greatest in the more influential and better educated. SM241:1 The Scriptures plainly declare that blindness in part is upon all the children of Adam through the fall, yet from Jesus' words we must conclude that these Pharisees were not totally blind. R723:6
Loved darkness— Mankind has become so depraved, so in sympathy with sin, so out of accord with absolute truth, justice and righteousness, that it was not attractive to them—or rather, less attractive to them than the error. SM240:3 It will be less tolerable for those who reject the light of divinely revealed truth, and thus prefer the darkness to the light, because their deeds are evil. R1618:4 He who loves the darkness remains in the darkness, and he who loves the light comes to the light. R1329:5*
Rather than light— In proportion as any who have seen even a glimmer of the true light have hated and refused it, in that proportion they have added to their responsibility. Such is the condition of Churchianity today—so-called Christendom. NS559:1 Throughout the Scriptures light is used to represent God, his truth, his righteousness, his servants and their messages. Contrariwise, darkness is the synonym for Satan, the Prince of Darkness, and all his deluded followers, the children of darkness. SM240:2
Evil— Here "evil" is the opposition of "truth." He that doeth evil is the opposite of him that doeth truth. R1329:4* The world is in an evil condition; it has not the spirit of the Lord, the spirit of love. R4445:3

[NTC - John 3:20]

Hateth the light— For it is the nature of light to scatter the darkness. SM241:T The darkness of sin and error is in direct antagonism to the light of truth. The effect of light upon the darkened world is to awaken opposition, antagonism, and thus to disturb and make uncomfortable those in sympathy with darkness. R4813:3, 4761:2, 2415:1 It is altogether a mistake, therefore, to suppose that you or I or any other person, or all of the Lord's consecrated people, letting their light shine faithfully before men, could convert the world. CR126:2 The reason for every willful act. Error abides in darkness. The brilliancy of a light attracts blinded bugs—big bugs as well as lesser ones—which vainly try to destroy the light. HG712:4* All who do evil intentionally, in the light, thereby manifest their hatred of the light. R4126:5 Even where there are no selfish motives to impel the persecution, there is ever present the distinction between "light" and "darkness." R2501:2 Even those who have gotten out of the extreme darkness of moral pollution into a kind of twilight of civilized reformation and moral reform, cannot endure the clear, searching light of the true Gospel. R4813:5, 2415:2 Jesus' persecutors were those who had some light, but who hated the brilliancy of the great light which shone upon them. Similarly, the Lord's consecrated ones have been hated almost exclusively by those who had some light, but whose light was as darkness in comparison with the great light of the holy Spirit shining through these. R2415:2 The faithful servants of the Lord will be ostracised by the world. Their attitude of full consecration to do the Father's will is not appreciated, for to the world it seems foolish—it is a reproof. R5173:6 There are many dark places now into which they can get away from the light, but the light-bearer is at hand, and though they shall call for the rocks and the mountains to cover them that they may remain in the dark, yet the light will shine. (Isa. 40:5) R192:6 Where such is the case in marriage, separation may follow, whether accompanied by a decree of divorce from earthly courts or not, but the new creature is not at liberty to remarry, except for the ground of unfaithfulness. F505 Spiritualism hates the light, and their works are done under cover of their favorite principle—darkness. Their work of proselyting, too, is dark, covered—secret. R266:3 The condemnation of Jesus was a triumph of darkness over light only in appearance; for God's plan was thus being carried out. R5561:2 The theory of erroneous religious teachings is that ignorance and superstition are necessary for the preservation of sacerdotal power. R5561:2
Be reproved— Made manifest, lest they should thus be obliged to confess that for years they had been teaching errors which His Word does not authorize, in the name of the Lord. R1035:5 The effect of the light is to make manifest the evils of darkness which would not otherwise appear; and thus to disturb and make uncomfortable those in sympathy with darkness. R2415:1 To the sinful, envious, hateful heart of the fallen nature everything akin to beauty, goodness, truth and love is distasteful, there is no beauty in it, nothing desired—it is a reproof. E161 The world wants a man good enough to be honest, temperate, trustworthy and faithful, but despises the higher forms of goodness because their own heart is not in sympathy with such ideals and does not desire to be in the presence of so high a standard. R2460:5 It makes manifest the error, the sin, with which they are identified and which, to some extent at least, they love. R4126:5

[NTC - John 3:21]

He that doeth truth— If something contrary to God's will may be exposed in their own conduct or theories, they are glad of this also, that they may have an opportunity for correcting the same. R4126:5 If we are doing the best we know how to do day by day, year by year, we may rest in the Lord's unchanging grace toward us in Christ, however weak, however imperfect our results. NS245:2 Thus all the doers of "many wonderful works in Christ's name" (Matt. 7:22) lack the proper credentials, in that they do not have the truth which they surely would have if they were in the Lord's favor and confidence. R3120:4
Cometh to the light— Our perception of the love of God must lead to appreciation, our appreciation to reciprocation, and our reciprocation must never come to an end. R1329:4* If our hearts condemn us, let us remember that God is still a higher and more strict Judge than we are apt to be of ourselves. R1194:5 We are to prove the things which we receive, by their harmony with the Scriptures and their ability to unlock them and make clear their meaning. Whatever assists us in this direction is from God. R2532:5
Be made manifest— They desire that their course in life shall become manifest, that all shall know that, to the extent of their ability, they are seeking to do the Lord's will. R4126:5

[NTC - John 3:23]

In Aenon— Probably at a pool in the Jordan river. R1541:2 It matters not where one is baptized—in a regularly prepared baptistry, which might be hired for the occasion, or the river, or any place where there is plenty of water. R396:5
There was much water— No one can for a moment suppose that if John sprinkled his converts, the largeness of the water supply could be a consideration. R1541:2

[NTC - John 3:29]

Hath the bride— Here the Jewish marriage is set forth as the example of the union between Christ and the Church—a very different figure from our marriage custom of the present time. When a betrothal took place, legal and binding documents were signed, but no actual marriage or union took place for about a year. HG409:2
The bridegroom— To the Jewish house Jesus presented himself in three characters—as Bridegroom, Reaper (John 4:35,38), and King (Matt. 21:5,9,4). To the Christian house he presents himself in the same three characters. (2 Cor. 11:2; Rev. 14:14,15; 17:14) B238 Jesus, personally, is the Bridegroom; not Jesus and the overcomers. R398:4 There is as much evidence of Christ being the Bridegroom in that typical church, as that he was Reaper in the harvest of that typical age. For example, the Jewish church is spoken of as the Lord's wife; John introduced Jesus as the Bridegroom. R109:2 Christ came in the character of Bridegroom at the beginning of the Jewish harvest as a part of the pattern, and at the beginning of the Gospel harvest as a parallel. R51:3 It was just three and a half years after John had announced Jesus as the Bridegroom to the typical house of Israel, that he came to them as their King (parallelling AD 1874-1878). R88:5, 39:6*; B239
The friend— Not the Bride, not a member of the Bride class, the Church. HG132:2 The old custom was for the father or some friend of the man to make a contract and arrange terms for him with the one to be invited to become his wife and joint-heir. Such a one was called "the friend of the bridegroom." R1388:4 John the Baptist occupied this position toward the Jewish nation—seeking to have them accept of Christ the Bridegroom and become his Bride. R1388:5, 5510:5 John the Baptist, the greatest prophet, did not claim the honor of being a part of the Bride, but to be a friend of the Bridegroom, and to introduce him. R219:1; SM251:2 Showing that John himself seemed to understand that he could not be of the Kingdom class. His grand work terminated before the Redeemer's sacrifice was finished. R4940:2,5030:6, 4543:1, 1737:4
Rejoiceth greatly— In the privilege of announcing the Bridegroom. R4543:1
This my joy— John declared that in introducing his cousin according to the flesh, and thus accomplishing his part in the divine purpose and prophecy, his joy was fulfilled. R1916:2, 219:1

[NTC - John 3:30]

He— As the light. R1694:6
Must increase— And so it was. After John was put into prison Jesus' ministry became more and more public, especially by the numerous works performed by him. R5037:1, 4644:6 Jesus (at the hands of his disciples) baptized more than did John and his co-laborers. (John 4:1) R4130:2
I must decrease— In influence. R703:4* Observe the humility and self-abnegation of John in pointing out his cousin according to the flesh as the "Lamb of God" (John 1:29), whose rising popularity must soon eclipse his own. R1694:3 It was this meekness, this complete self-abnegation and singleness of purpose to accomplish the righteous will of God, that constituted the moral greatness of John. R1916:2 John's attitude here contrasted with that of the chief priests, scribes and Pharisees. R1735:3

[NTC - John 3:32]

What he hath seen— It was his knowledge of heavenly things, his intimate and long acquaintance with the Father, begetting faith in the Father's promises, which enabled him, as a perfect man, to overcome the world and present an acceptable sacrifice for our sins. E91; R1060:1, 446:2*

[NTC - John 3:33]

Set to his seal— Illustrated by endorsing a bank check. Each one must personally accept, adopt, and endorse the promise of God by his own individual faith, or he will derive no benefit from it. R1074:6*
That God is true— That our Lord changeth not, but "is the same yesterday, today and forever." (Heb. 13:8) E230

[NTC - John 3:34]

God giveth— This anointing with the holy Spirit corresponded to the anointing of Israel's high priests and kings with the holy anointing oil. The oil was poured upon the head and ran down over the body. F443
Spirit— The spirit of adoption. R182:2 Elsewhere called the Spirit of Christ, because in Christ the Spirit of God dwelt richly and without measure. R2064:2 This is the secret of all power in the work of the Lord. No preaching, no teaching is of value, except it be in the power of the holy Spirit. R1917:1
By measure— Jesus, being perfect, received the Spirit "without measure." Those who received the holy Spirit at Pentecost received it by measure, that is, in limited degree. R2820:1, 1416:6; CR401:3 Without measure, unlimitedly; while his followers receive it by measure, or limitedly—a measure of the Spirit is given to every man in the Church. (Rom. 12:3) E185 We have only a certain capacity, and we can receive only according to our capacity; only as we get free from the spirit of the world can we be filled with the holy Spirit. In the case of our Redeemer, he was the perfect one and had full capacity, and there was nothing to hinder him from receiving the spirit without measure. Q183:T When he was thirty years of age, on the banks of Jordan at the time of his consecration, he was "anointed with the oil of gladness above his fellows." (Psa. 45:7) T37 Unlimited or complete power, as in Col. 1:19, "For it was the good pleasure of the Father that in him should all fullness dwell." R1063:6*

[NTC - John 3:35]

Loveth the Son— There are two kinds of love: the intense, particular affectionate love shown here; and the general love, or kindness. R1254:2
Given all things— He bought all, and none can obtain life (complete, perfect, everlasting) except through him. E143

[NTC - John 3:36]

He that believeth— The believer referred to in this text is the one who believes with the heart—not merely one with an intellectual appreciation of the fact that Christ is the Son of God. R4840:2 Coming into full harmony with the Heavenly Father and with the Lord Jesus, by the merit of Christ's sacrifice. It will mean a full turning away from sin and a full devotion to God and to righteousness. SM153:2 None can obtain everlasting life except through a personal relationship to Christ, the Redeemer, the exercise of faith in his redeeming blood, and obedience to his counsels. R5354:2 The good tidings of a Savior shall be to all people (Luke 2:10,11), but the special salvation from sin and death will come only to his people (Matt. 1:21)—those who believe into him—for we read that the wrath of God continues to abide on the unbeliever (verse 36). A107 All of Adam's posterity will have an opportunity to accept Jesus, either as his brethren at the present time, or as his children in the next age. R4819:2The willing and obedient. R2122:1
On the Son— God's good desires and plan are all centered in Christ. He has appointed no other name by which we must be saved, and no other conditions than faith in his blood and obedience to his precepts of righteousness. R1273:4
Hath everlasting life— Full perfection of life, everlasting life. NS340:5 A right, privilege, or grant of life as God's gift. E386 Believers already possess eternal life. NS336:1 From the standpoint of God's reckoning, from the legal standpoint, the everlasting life provided for such is already considered as theirs, while they abide under the robe of Christ's righteousness. R5931:2 It is proper to say that we have a thing either when we are in actual possession of it, or when we have a clear deed or title to it. A believer has a clear title to life, signed by Jehovah himself and sealed with the precious blood of Christ. R606:2 Our Lord has still a human life ungiven away. He does not give to the Church human life. R5622:2 This is only a beginning of the resurrection, or raising up process, which will not be perfected until the thousand years are finished. R2051:3
And he— This verse expresses the results of the new trial for life everlasting made possible by his ransom-sacrifice. R1598:4
Believeth not— Man will be obliged to accept the great Mediator, but upon those who do not accept God's arrangements, the wrath of God will still abide. R4840:6 No man can be made alive in Christ or through Christ except by coming into him and through him. All who would have life in that age must become children of Christ, begotten of truth. R1219:2 It is because the death of Christ will save none but believers, specially and everlastingly, that God wills that all shall come to a knowledge of the facts. R1253:4, 1077:4
Not see life— Perfect life. E386 Everlasting life. R4881:6 Eternal life. HG424:1 That is, get fully free from death. R1077:4 Has no right to, nor promise of, life. R1219:2 Although the Lord's provision is abundant for all, it is not applicable to any except on certain conditions, namely (1) that they accept Christ as their Redeemer, and (2) that they strive to avoid sin and live in harmony with God and righteousness. E385 A recovery of what was lost (Adam's perfections and opportunities) comes to all, but God's gift of everlasting life through Jesus Christ is only to those who obey him. R1265:4, 1106:6 None out of Christ will be made alive, fully resurrected, though all experience the awakening from death—the first step of the process of resurrection and their trial to prove their worthiness or unworthiness. R1592:4 There surely will be some lost, as well as some saved. R3083:2 The Apostles Peter, Paul, James and John—aside from the founder of Christianity, certainly the greatest theologians of the Christian Church, and the only ones whose teachings can be recognized as of plenary inspiration—have not one word to say relative to the punishment for sin being eternal grief or eternal torment. HG305:5
The wrath of God— The sentence of God. SM315:T The sentence of death everlasting. R4881:6 The pronounced penalty for sin, the curse, the sentence, death. E404; R4881:6, 2841:3, 2320:1; Q328:T; NS230:4, 405:4; NS707:2 The remainder of mankind are still under the death sentence, the wrath of God. They are not under the sentence of eternal torment, but under the curse, the condemnation of death. R4840:3 A good God, perfect in justice, wisdom, love and power, would exercise his wrath, his anger, along reasonable, just and merciful lines and not devilishly. NS707:2
Abideth on him— Will continue to abide on him because of his refusal to accept and obey the message of mercy. NS230:4 Leaving the unworthy subject to the just penalty always enunciated by the great judge of all, death. E404 If not removed, either in this age or the next. R606:3 Speaking of the dying race from the judicial standpoint, our Savior called them all dead. None has even a reckoned life, except such as by faith have accepted him as their Life giver—Savior. CR131:2 The "wrath," the "curse," will be lifted from all who come into harmony with God through Jesus the Mediator, and all who do not avail themselves of this grace will be swallowed up of the second death. E439, 468; Q328-329 While all are to come under the control of the great Messiah, they are not to be turned over perfect, but as they are found—in a dying condition, the wrath of God, because of imperfection, still being upon them, still subject to the weaknesses resulting from the sentence of death. R4819:1Those who at the end of the hundred years of trial remain obstinate in heart, and only obedient outwardly, under compulsion, shall be judged hopeless "sinners" and will be cut off from all further trial for life. R1772:3 Such as shall accept of Christ as their ransom, we are expressly told, "shall be saved from wrath through him." (Rom. 5:9) R787:3

[NTC - John 4:1]

Jesus made— At the hands of his disciples. R4130:2 Jesus and his disciples practised John's baptism among the Jews. R5964:4
Baptized— A similar work to John, using immersion as a token or sign of the putting away of sin by the repentant one. R444:6, 5964:4; F428;NS48:4; HG264:3

[NTC - John 4:2]

Baptized not— Even as Paul baptized few, being an abler preacher than others, while many could baptize as well as he. R1540:6
But his disciples— James and John, as Jesus' representatives, had been baptizing multitudes in water, "unto repentance and remission of sins"—John's baptism. F442; NS53:2

[NTC - John 4:3]

He left Judea— "He would not walk in Jewry, because the Jews sought to kill him." (John 7:1) Thereafter we hear little of Jesus being in Jerusalem except on festival occasions. R4130:2 In this he illustrated his instruction to his disciples, "When they shall persecute you in one city, flee ye to another." Matt. 10:23 R3494:2

[NTC - John 4:4]

He must needs go through— It was a difficult matter to avoid the Samaritans, for the district called Samaria lay between Judea proper and Galilee. R2423:2, 2574:1
Samaria— A stretch of country lying between Judea and Galilee. We might call it a county, and say that its chief city, of the same name, was its county seat. R2574:1

[NTC - John 4:6]

Jacob's well— 75 feet deep. It's mouth was so walled up as to form a circular seat at its top. R4130:5 Jacob's well had a great reputation throughout that region because of the purity of its waters. Most water was brackish, but Jacob's well struck a crevice in the rock, which yielded a large supply of desirable water. R2574:3 Dug 14 centuries before our Lord's time. A remarkably good well, deep and abundantly supplied with water, well curbed at the top, with a small mouth about 14 inches in diameter. R3495:6
Being wearied— His weakness was not the result of inherited blemish or sin, nor the weakness of imperfection, but of sacrifice. The gift which costs nothing cannot be so highly esteemed as that which costs much. R4138:2
Sat thus— When Christ was weary, he rested; when he was hungry, he partook of food, and never, in any case, worked a miracle for his own present benefit, nor for his disciples. R1754:6,379:1; F650

[NTC - John 4:7]

A woman of Samaria— The Lord's principal communications all through the Gospel age have been with the humble. R3496:1, 2574:4, 2424:2 It is remarkable that on so many occasions our Lord said remarkable things to not very remarkable people under not very remarkable circumstances. R3495:6
Unto her— Our Lord was quite willing to mingle with any class. He shunned no opportunity for doing good to any, either publicans or sinners. He reproved and rebuked the scribes and Pharisees for their aloofness. R4130:5 The opportunity of speaking to one earnest listener should be esteemed far greater than that of addressing a thousand inattentive ones. R4132:1 Had there been a company of Jews to whom the Lord could have talked at this time, we are bound to suppose he would have, to the neglect of this disreputable Samaritan. But their being none of the "children" to be "fed," he let some of the crumbs of knowledge and blessing fall to the Samaritans. R2574:5, 2423:5 "Do good unto all men as we have opportunity, especially to the household of faith." (Gal. 6:10) R2574:5 We should serve the household of faith wherever possible, but when this is impossible, and an opportunity offers, we should seek to do some good to others—to speak words which may help them by and by. R2423:5
Give me to drink— A gift of water or of food, extended or received at that time, signified fellowship, a covenant of good will. R4130:5 It was evidently with less of a desire for the water for his own comfort, than from a desire to teach the woman, that our Lord asked her for a drink. R2423:3 Thus putting himself in a measure under obligation to her. In one sentence he broke down the icy barrier which had always existed between the Jews and the Samaritans. R3496:1 This is one of the best methods of approaching all—condescension and an expression of confidence in their generosity, with the implication which it gives of willingness to return the favor in some manner. R2574:5

[NTC - John 4:8]

To buy meat— He would not command stones to become bread to satisfy his hunger, but rather sent his disciples to a village to buy meat. R379:1

[NTC - John 4:9]

How is it— Her question has in it the element of boldness, which is explained later on by her acknowledgment that she was not a virtuous woman. R2574:3 This woman was a sinful woman, and a type of thousands of others, men and women, who would act very differently if they only knew. R1712:1
Being a Jew— At once recognizing each other's nationality, not merely by facial lineaments, but also by distinctive features of dress—the Jews having a white fringe in their garments, while the Samaritans used blue. R2574:3
Askest drink of me— She probably thought of him as one willing to receive a favor in his extremity, but at other times regarding her and her people as too far beneath him to have any dealings with her. R1711:6 Had she known and been able to appreciate her privilege of giving a cup of cold water to the only begotten and well-beloved Son of God, how gladly would she have rendered the service requested. R1711:6
Have no dealings— Not that the Samaritans were averse to having fellowship with the Jews, but that the Jews, imbued with the thought that the promises of God were to the seed of Abraham exclusively, would "have no dealings with the Samaritans." R2423:4 While dealing with them commercially, the Jews would have no intercourse with them socially and religiously. R2574:1 Never eat with them, nor marry, nor have any dealings with them. R2604:2, 1000:3, 284:1; HG385:6 The Jews were right in not acknowledging the Samaritans. This was not a matter of bigotry, but of divine regulation and prohibition. (Deut. 7:1-6) R2574:2 Our Lord distinctly set the seal of approval to this course, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; for I am not sent save to the lost sheep of the house of Israel." (Matt. 10:5) R2574:2, 2069:3 There was a greater religious antipathy existing between Samaria and the Jews than between the Jews and other heathen people because the Samaritan faith came closer to the Jewish faith and was therefore more competitive than the heathen faiths. R3495:3
The Samaritans— A mixed people whom the Jews despised, and with whom they would have no dealings. R3804:3 Being of mixed blood, Jewish and Gentile, they were counted by the Jews as though they were Gentiles. R2960:3, 2069:3 Descendants of those heathen people planted in Palestine by the Babylonian government when the Israelites were deported to the countries of Babylon. R4130:2, 3495:3, 2574:1, 2423:2 Galilee had been settled by Gentile emigrants. Subsequently these Gentiles gathered more particularly in the vicinity of the city of Samaria and became known as Samaritans. Noting the hopes of the Israelites, they were inclined to claim a certain share in the blessings belonging to the people into whose lands they had been introduced. R3468:3 Some of the careless, ignorant and vicious amongst the Jews, disregarding the divine law, intermarried with the Samaritans. Thus an element of Jewish blood was intermingled amongst them. R4130:3, 2423:6

[NTC - John 4:10]

Jesus answered— While probably thirsty, Jesus was more anxious to give the word of truth than to receive the natural water. R3496:1 Although weary, he was ready to sacrifice his own convenience that he might be helpful to another, even to a social outcast. R2574:5
If thou knewest— Displaying great tact by not answering her query but directing her attention to a deeper truth. Some mistakenly believe they must use no tact, that to do so would be dishonest. Such should note, here and elsewhere, our Lord's tactfulness. R4130:6 Similarly, let us in all the affairs of life try to turn the attention of those with whom we have contact towards the heavenly, the spiritual things. R4130:6 Observe the simple condescension of the Lord in thus endeavoring to make plain the way of life to one who had strayed far from the path of rectitude. R1702:6
The gift of God— The very words customarily used by the water-carriers, who, with water-skins filled with water from such wells, went about the cities crying out in their own language, The gift of God! The gift of God! R3496:2
Thou wouldest have asked— While physically he was weary, and needed the natural water, yet in a higher sense the woman was the weary one, heavy-laden with sin, who needed the invigorating water of life of which our Lord himself is the fountain. R2423:5 Let us offer the water of life to all as opportunities may present themselves. R1712:4
He would have given— Hungry and thirsty, yet dispensing living bread. R1063:2*
Living water— Flowing water, not stagnant, always fresh. R2574:6, 2423:6 Not the holy Spirit, for this is distinctly termed the gift of the Father, and is symbolized by the anointing oil. The water of life is the truth, which both cleanses and refreshes. R2423:6 Water is a symbol of truth. The invitation is to accept or partake of the favor of everlasting life through obedience to the truth. R1363:3, 1878:3 The truth which brings to us the privilege of manifesting faith and obedience, and thus "laying hold on eternal life," is called the "water of life" and the "bread of life." E386 The river of water of life does not flow at the present time; it cannot flow out to the "nations" until all the Little Flock as well-springs shall be brought together in the Kingdom. R2424:4; HG410:5

[NTC - John 4:11]

Thou hast nothing— The woman's slowness of comprehension is striking. Our Lord's patience as a teacher, with a congregation of only one, and that one a woman of a low caste, should be a lesson to all of his followers who seek to distribute to others a taste of the water of life. R2424:1 She perceived that our Lord was not provided with the necessary bucket and cord. R4103:6
The well is deep— The well from which our Lord gives us to drink is deep, nor have we anything to draw with. Under the new dispensation of the holy Spirit we are abundantly supplied—"The spirit searcheth all things, yea the deep things of God." (1 Cor. 2:10) R2575:2

[NTC - John 4:12]

Our father Jacob— Notwithstanding their rejection by the Jews from heritage in the Abrahamic Covenant, they nevertheless trusted in some blessing. R2423:6 These Gentiles, through contact with the Jews, and through intermarriage with certain renegade Jews, obtained a smattering of knowledge of the Jewish hopes and worship, combining these to some extent with false ideas of their own. R2574:1 Their belief in God, and the fact that they worshipped the true God, did not constitute them proper subjects for the Gospel call. R2423:2 Israelites, mixed and mingled with the Gentiles, abandoning the sign of circumcision in the flesh, ceased to be Israelites, being as much strangers to the Covenant as any other Gentiles. R2423:6 Thus, from our Lord's treatment of the Samaritans, we can readily see the baselessness of the expectation of some who style themselves "Anglo-Israelites" and claim to be descendants of deported Israelites who abandoned circumcision. R2424:1

[NTC - John 4:13]

Jesus answered— Again our Lord tactfully ignored the question in the woman's interest—not to deceive her or take advantage of her, but for her benefit, leading her mind from the natural water to the spiritual. R4131:1, 2474:6
Shall thirst again— Errors, falsities, may satisfy temporarily the craving of those who have never yet tasted of the truth, the water of life. R2424:2 Thirst is desire, craving, longing. Physical thirst is said to be much more painful than physical hunger. There is also a soul-thirst and a water of life which alone can satisfy it. R2574:6 As our physical systems call for water continually and cannot do without it, so we have longings and ambitions and thirsts of a higher intellectual order. These the world is endeavoring to satisfy, but the thirst for wealth, influence and power is insatiable. R3496:3A man's greatness is measured (1) by the number of his thirsts; (2) by the character or quality of those thirsts; (3) by the capacity and intensity of those thirsts. R2574:6 Alexander the Great wept that there were no more worlds that he might conquer. Solomon, after having tasted of all the streams of pleasure and novelty, cried out, Vanity of vanities, all is vanity! (Eccl. 1:2) R3496:3

[NTC - John 4:14]

Shall never thirst— Nothing can give permanent, lasting satisfaction, except the truth. R2424:2 Those who drink of it have no cravings for the vain philosophies of men which make void the Word of God. We are still drinking, but we shall soon be satisfied—when we awake in his likeness in the first resurrection. R1703:4 The lesson of life is not that we should be without desires and plenty of them, but that these desires should be transformed from sinful desires to righteous desires. R2575:1 Improper longings are to be resisted, controlled, rooted out, while proper longings are to be built up, cultivated, to be supplied and to be enjoyed forever. R2575:1 What the whole world is seeking for and failing to get, our Lord Jesus gives to his people—water of life, satisfaction. R3496:4
In him— Each believer. R2507:6
A well of water— Immortality. R5865:5 Fountains of truth for others. R2424:2 Water in its purity is a fit symbol of Christ our Life. Here at the laver, the new life of the Christian begins. R117:4,5* The laver of the Jewish age was but the brazen laver of the Tabernacle, and later Solomon's brazen sea; now in the Gospel age it is a well of water in each believer's heart, overflowing many times; then, in the Millennial age, this pure water of life will flow wide and deep from out of the city and over the world. R118:1* The Bride is to become a "partaker of the divine nature." She is to have
within her "a well of living water [life] springing up," while the rest of mankind may come to the fountain to drink. (Rev. 7:17) R252:4 God's grace, at the present time, is not comparable to a river, but a well of water springing up, and those Christians in whom God's grace is a fountain of life and refreshment are comparatively few. R2507:6 Each true follower of Jesus is a "well of water springing up unto everlasting life." By and by when these well-springs are all brought together and united with our Lord, then the Bride and Bridegroom will constitute the great river of life or water of life. (Rev. 22:1) Q750:2,823:2; R3410:5, 1703:1; CR216:3
Springing up— A perennial well-spring continually rising up in her heart. R1703:1 The "water of life" is now in his followers a "spring" of truth, grace and everlasting life. The Father hath life in himself, and has granted unto the Son life in himself, that he might share this life with his disciples. R5088:6, 1642:4 You have a well-spring in your heart if you have the begetting of the holy Spirit. CR216:3

[NTC - John 4:15]

Give me this water— Evidencing by the quickness with which she grasped the presentation and her eagerness to get the living water that she was no ordinary woman. R4131:1

[NTC - John 4:16]

Jesus saith— Again he turned the subject. It was necessary that the woman should appreciate the fact that she was a sinner and under the death sentence. R4131:1 Not answering her request for the true water of life (1) because the time had not yet come; (2) she was a Samaritan and could not receive divine favor until the appointed time; and (3) she was not yet in the condition of heart to receive the water of life. It was only necessary to explain the latter which she could the more readily understand. R2575:2 While he could not invite her, a Samaritan, to a place in the Kingdom, he could nevertheless appropriately give her some food for thought which later on might do her good and prepare her to have a hearing ear. R2423:3 Our Lord was willing to confer with her, though she was unprepared to receive the blessings (1) because he was making the fullest use of an opportunity; (2) despite her sinful course, he saw traits of honesty in her character; and (3) he might reasonably hope that six years later, when there was no restriction to Gentiles, she might inquire further. R2575:3

[NTC - John 4:18]

Not thy husband— Many Christian people would utterly disdain to speak to such a woman because they have imbibed the spirit of their religious teachings, that God delivers such over to the devil. They need a clearer knowledge respecting God's attitude toward sinners. R2574:5

[NTC - John 4:19]

The woman saith— Shrewdly she led the conversation from matters too personal to herself, and our Lord did not follow up the subject, but left it. Many need to learn this lesson of first awakening a consciousness of sin, and then leaving it to work at greater leisure. It is not for us to break hearts, but to find those who are broken-hearted. R4131:2 Anxious to avoid any discussion of her own character and life, she skillfully turned the question to a theological one. Men and women today would rather discuss theological and denominational problems, than turn their glance inward and note the inconsistencies of their own lives. R2575:5 Yet she feared him not. She fled not from him. His kindliness, his gentleness, his willingness to talk to a Samaritan woman, indicated that she had found a friend. R4131:2

[NTC - John 4:20]

Our fathers worshipped— They realized that the Jews had been God's favored people, but thought of them as rejected from divine favor and of themselves as having become their successors, not only in possessing the land of Samaria, but also in some degree successors in the blessing of Abraham, Isaac and Moses. R3495:3
In this mountain— Holding that the simplicity of worship observed by Abraham, Isaac and Jacob without tabernacle or temple, but in the mountain, was the proper method of approach to God. They apparently thought that Israel had drifted into a mere formalism of worship. R2069:5 The Samaritans, being excluded by the Jews, claimed that they had something better—the very mountain in which Jacob worshipped God. R4130:3
The Samaritans today [1887] think that they are now living in the age of "apostasy," which will only end with the appearance of Taheb, the Messiah, who will re-establish worship on Gerizim in its pristine purity. R906:5*
In Jerusalem— Pious Jews sought to come at least once every year to the Temple in Jerusalem to present themselves before the Lord for his blessing. R2069:3

[NTC - John 4:21]

Jesus saith— Our Lord did not closely press the moral question. It is sufficient that attention be called to a wrong. This is more efficacious than if they be teased and angered and put on the defensive. R2575:5
The hour cometh— That hour began after the Jewish house had been left desolate, after the new dispensation had been inaugurated; and it still continues. R4131:3
Nor yet at Jerusalem— During past times he did indeed prescribe forms of worship and times and places, but now all that come unto the Father "in spirit and in truth" through Christ are accepted. R4131:4 Our Lord was not bent on making of her a Jewish proselyte. The time for that was past. The harvest time had come. R4131:3, 2070:2 While it is true that forms and ceremonies are not commanded, on the other hand some of the Lord's people fall through ignoring all regularity in prayer, with too little formality in approaching the throne of grace, without a sufficiency of humility and reverence. R4131:4, 2071:6

[NTC - John 4:22]

Ye worship— While the Samaritans were not typical, we find in spiritual Israel some like the Samaritans—strangers from the covenants and promises because not of the same family, not begotten again of the holy Spirit. R4131:5
Ye know not what— Our Lord makes it clear that up to that time the Jews were right in their place and manner of worship. It was according to divine law; while the Samaritans were guided not by the divine Word, but by their own impressions. R2069:6 Not being of the stock of Israel they were in no sense of the word heirs of the Abrahamic Covenant. Not discerning this cardinal truth in its true light, they were confused as to every feature of the divine plan. R4131:5 Not one in ten of the members of the nominal church know what they believe or why they believe it. HG371:5 Undoubtedly, this is true of the majority of worshipers of all various sects and creeds. They exercise the organ of veneration, partly under the impulse of fear, but without particular desire to become acquainted with Jehovah. SM79:2 In our conversation on religious subjects with those corresponding to the Samaritans, it may not be using wisdom to say, "Ye worship ye know not what," even though this be strictly true. R4131:6 Rejection of the doctrine of eternal torment as the punishment for sin, and the supposition that that doctrine is taught in the Scriptures, is the foundation for the skepticism which has spread so far as to undermine their entire faith. R3905:3
We know— Making clear that up to that time the Jews were right in their place and manner of worship. R2069:6, 5321:5 The Temple at Jerusalem was called the house of God, and the people went up to the Temple to pray. Apparently it was generally understood that they might not pray anywhere and everywhere. Jesus here intimates that the Jews were right in this claim. R5200:3 The Jews. R3468:3, 2684:2 The Jews understood that they were the natural seed of Abraham, and that from them must come the great Messiah. R4131:5 "We Jews may worship God because, under the divine covenant made with our nation, we have the privilege of coming to God in prayer, and of having God hear and answer prayer. We are worshipping according to God's directions." R5321:5
Salvation— The blessing of mankind through an opportunity of a deliverance from the curse by the promised seed of Abraham. R2069:6
Of the Jews— He did not say, For the Jews, nor, To the Jews exclusively. It was of them in the sense that the Master was of that nation according to the flesh, the Messiah could not have been born of any other nation. R4131:5 Christ, his apostles, and all the remnant were Jews. They received the holy Spirit and became the light beams to the Gentiles. R66:1* The Jewish "remnant" were the nucleus around which the gospel Church was afterward gathered. R25:1* In order that his special typical dealings with them as a people should work them no injury, for the Jew was under a special law and its special condemnation. R970:4

[NTC - John 4:23]

The hour cometh— The hour came with Pentecost, and the time has continued for the past eighteen centuries, in which these sons of God have been permitted to worship God in spirit and in truth. R2071:1 A great dispensational change was imminent, in which all distinctions and barriers of place and manner would pass away. R2575:5
Worship the Father— Worship is that outward manifestation of reverence for holy things which is pleasing to God, if done in a proper manner and from the right motive. But it is possible to assume the attitude of worship, and yet not offer worship that would be acceptable to God. R5321:1 Not simply prayer, praise, supplication and thanksgiving, but rather a life of worship—a life in which, through the begetting of the spirit and knowledge of the divine plan, the individual becomes so at-one with God that it is his meat and drink to do the Father's will. R2071:6, 5480:1 When praying, we must come only in the name of Christ; and we must come thoughtfully and earnestly. R5835:3, 5480:1
In spirit— The new dispensation will be a spirit dispensation, and those who in that dispensation will draw near to God and be accepted of him must worship him in spirit and in truth. R2070:2Those who delight to do God's will, to serve his cause, even at the cost of sacrifice to earthly interests. R4715:6 We might have the truth, but if we did not go to him in spirit—in the right attitude of heart—our worship would not be acceptable, no matter how much we might know. R5321:2 Those who are appreciative of God's character should desire to have this character-likeness. R5082:4 Those to whom God wishes to grant eternal life are those who will gladly obey his laws. R4991:5 He would not compel our loyalty; he seeketh not the worship of slaves, or any compulsory work or service. R2287:2, 4400:3, 770:2 The Christian learns to love his God and to wish to do the Father's will only. Nothing is acceptable in the nature of a sacrifice that is not prompted by that love. R4841:5 It would be contrary to this principle to define prayer as a duty, and to stipulate a set time or place or a formal manner. R4984:4, 799:3 Church buildings of today are more for pride and show than to glorify God. Let us not be deceived with vain pretensions of earthly glory; but, shunning these things, let us remember that wherever two or three are met together in the Lord's name, that is the house of the Lord. (Matt. 18:20) R2010:5 Whatever is given to the Lord's service should be given with a free hand and a ready heart. It is a privilege to give to the Lord and his cause; for the Almighty is not poor, that he should need our gifts. R5781:3, 2511:2 Take for instance, Nathanael. Notice how the Lord addressed him as an Israelite indeed in whom was no guile. (John 1:47) R2071:1
And in truth— Intelligently. R5082:4 A knowledge of the truth is essential before we can worship in spirit and in truth. As a spirit of worship without the truth is not sufficient or accepted, much more a knowledge of truth is not sufficient or acceptable without a spirit of worship. R2191:5 A man might be a heathen and yet have a great deal of the spirit of worship, but he could not render acceptable worship unless he had the truth. R5321:2 Cornelius had the right heart intention to come near to God, but God did not accept him at that time because he did not have the truth. R5321:2 He had neither the truth nor the spirit of the truth which would have permitted him to offer any higher worship than that of fear and obedience. R2071:4 The truth which was sent to Cornelius is the essential thing we must all have to come near to God and be acceptable—that, though he was a sinner, God had provided in Jesus a Redeemer, a sanctification for sin. R5321:2"In vain do they worship me, teaching for doctrines the commandments of men." (Matt. 15:9) R2079:1 God's creatures need to know him well and truly in order to appreciate him and in order to have confidence in his gracious promises. Such a knowledge is necessary to a true worship such as the Lord appreciates. NS503:5
Seeketh such— For joint-heirship with their Redeemer in the Kingdom. HG447:6 The whole mission of the Gospel may be properly understood to be for the purpose of seeking out from amongst mankind in general these true worshipers. R2071:5 Any who will not worship from this motive shall eventually be destroyed. R5429:5 The call is not to an outward gloss of morality, nor to an earthly church membership, but a call to saintship, to a full consecration of heart and life to the Lord. R3899:4 Not such as are moved by fear or dread; on the contrary, such as worship from a heart appreciation of his glorious character and wonderful plan of salvation through Jesus. NS344:4 Those who delight to do his will, those who delight to serve his cause, even at the cost of sacrifice to earthly interests. Q553:5In the end, even with the world, only such will be finally approved and be granted life eternal beyond the Millennial age. R4410:6; CR431:2 Such as both love and trust him. F147
To worship him— There is undoubtedly danger that some might render too much honor to human instruments whom God is pleased to use in connection with the service of the truth—a danger of man-worship. (Rev. 22:9) R2079:5 We want no homage or reverence for ourselves or our writings, nor do we wish that any should be called by our name, nor would we have our writings reverenced or regarded as infallible, or on a par with the holy Scriptures. R2080:4 Let us resolve that we will worship only the Lord our God—that we will neither worship nor serve sectarianism in any of its many forms, nor mammon with its many enticements and rewards, nor fame, nor friends, nor self. R2497:4 Thus the Apostle Paul's ministry was summed up by his accusers: "This fellow persuadeth men to worship God contrary to the Law." (Acts 18:13) R2071:5

[NTC - John 4:24]

God is a Spirit— A spirit being of unlimited power, who can read the very thoughts and intents of our heart. R4410:6 A spirit being; invisible to men, mighty, powerful, and influential. He is an intelligent power. CR398:2 The Scriptures distinctly tell us that a spirit has not flesh and blood, as we have; but they as distinctly inform us of the divine personality, and use the members and qualities of the human body to bring the Creator within range of our apprehension. SM623:1; OV2:4 Intellectuals are accepting the thought of an impersonal God. From our standpoint this is tantamount to saying, "There is no living and true God." SM621:3; OV1:2 To have no personal God must eventually signify to the reasoning mind no law-giver, no judge, no justice, no love, no mercy, no personal relationship as between father and child. Thus would be lost the very basis of Christian faith and doctrine. SM624:1; OV2:6 The Bible makes no attempt to describe heaven itself, or its inhabitants, merely saying that "God is a Spirit." Men must discern God in his works, the noblest of which is perfect man, made in his moral likeness, on the earthly plane. R4966:4 God has not implanted a spark of this spirit, or immortal divinity, in man through their first parents, but man was created a fleshly likeness of his Creator, who is a spirit being. E310
In spirit— Honest-hearted. R4410:6 Any who do not desire at heart to have communion with God would not be welcome at the throne of grace. Any who merely pray in a formalistic manner are not heard at all, and might better not pray at all. NS675:1; R3805:2 With the heart, sincerely. R2575:5 While men might be deceived with outward pretensions, God looks upon the heart, and accepts only the soul's desires. NS673:1 It is only with your mind that you can worship God in a way he will be pleased with. Many people worship God in an outward form, and their hearts are far from him. CR398:3
And in truth— In harmony with the divine arrangement, in the true way—through Christ. R2575:5 No one can possess the spirit of the truth without having considerable of the letter of the truth upon fundamental principles. R2079:4 Every error hides some truth; every misunderstanding of the character of God or of the fundamental features of his plan is so much to hinder men from becoming to the fullest extent possible worshippers of God. R2079:3 Not such as could not do otherwise, and not such as would do so under constraint, but such who do so voluntarily, from love and appreciation of his principles of righteousness, and of himself, which these represent. E468; R5758:1 Not those who need to be forced; we are to work to the best of our ability. R5119:1 And not such as are frightened into his service. B30; SM65:2 Can we "worship in spirit and truth" the God who the creeds tell us arranged for all to be born damned, either to purgatory or to eternal torment? Could we respect his honesty if he labeled this "good tidings of great joy to all people"? (Luke 2:10) NS862:4; R2079:2 Although they might bow the knee in fear and submission, they would find it impossible to bow down their hearts in full acquiescence. R2079:3

[NTC - John 4:25]

Messias cometh— Her people accepted the five books of Moses, and from them drew their hope of a coming Messiah. R906:2*

[NTC - John 4:26]

Am he— Showing clearly that our Lord was the Messiah, the long-promised seed of Abraham. R5300:5 Our Lord expressed to her more plainly, perhaps, than to any other person during his ministry, the great fact that he was the Messiah. R4132:1 4:28
Saith to the men— The selfish spirit which would have bidden her to keep the information to herself, or the slothful spirit which would not bestir itself to inform others—either one would have marked the woman as unworthy of the Lord's favor. R4132:2

[NTC - John 4:32]

I have meat— "The hidden manna." (Rev. 2:17) R1820:6, 1957:6 The same kind of spiritual food which Mary appreciated more than Martha, when Jesus said "Mary hath chosen that good part." NS86:4

[NTC - John 4:34]

My meat— As the burnt-offering represents the value of Christ's work in the Father's estimation, so the meat offering sets forth his perfect human character and conduct. R84:1* "Man shall not live by bread alone." Our meat is to do the will of God. To ask to be relieved from the legitimate effects of that course would be out of harmony with the very spirit of sacrifice. R1689:6
To do the will— Though tempted in all points like as we are, he ignored his own will and all suggestions from others contrary to God's plan and obeyed God implicitly. Therein lay the secret of his success. R1125:5; HG292:6 The supreme principle upon which we have to run our lives is to adhere, through good report and ill, through temptation, prosperity and adversity, to the will of God, wherever that may lead us. R2694:3* That was his life, and if we partake of his life on earth, we shall be partakers of his resurrection life. R327:6*
Him that sent me— The title of the Son of God officially applied to the man Christ Jesus before his birth, and this title he continually approved. NS256:6 The Son claims no higher honor than to be the Father's agent and messenger. HG297:2 The Son never attempted to diminish the Father's glory, but always to add to it. R920:4
To finish his work— The finishing work was the harvest, and, so far as related to the Jews, in favor, it ended when Jesus had left their house desolate and said, "It is finished." (John 19:30) R27:1* He was superintending a finishing work, which he calls reaping or harvest. R114:6* Later he says, "I have finished the work which thou gavest me to do." (John 17:4) R116:4* God is the great master workman and Jesus is the great chief agent in doing all the work God intended should be done. CR346:3

[NTC - John 4:35]

Say not ye— Jesus is again due to be present; say not now that there are yet many years and then cometh harvest. R600:2
Then cometh harvest— Greek, therismos, reaping harvest. R223:1* A time of reaping rather than of sowing, a time of testing, of reckoning, of settlement and of rewarding. C135 Each dispensation ends, not only with an advent of Christ, but with a harvest. HG52:2 The harvest of the Jewish age being a type of the harvest of this age, observation and comparison of the various features of that harvest afford very clear ideas concerning the work to be accomplished in the present harvest. C135
I say unto you— He directs through the Word by opening the understanding to discern the times and seasons there indicated, and the work to be accomplished therein. R600:3
The fields— The seed of which had been sown by Moses and the prophets. B233
They are white— Truths, as harvest sunshine, are warm and strong, and tend to ripen the wheat. They also lead, through a clearer knowledge of the truth, to a separation between the wheat and the tares. R1073:6 If the sowing has been a general one with a view to the gathering of the Lord's Little Flock from every nation, people, kindred and tongue, we must expect the harvest work to be similarly broad, widely extended. R4000:2
Already to harvest— To the Jewish house Jesus presented himself as Reaper; to the Christian house he does the same. B238

[NTC - John 4:36]

He that reapeth— Our Lord's special teachings were such as to gather the wheat, who were such already, and to separate the chaff of the Jewish nation from the wheat. C135 All of the Lord's people filled with his spirit must be engaged in harvest work in some manner—using their abilities and opportunities. R2490:5 Being already in the "harvest" time, harvest work should engage the time, service and thoughts of the Lord's servants, who now, like the disciples at the first advent, are to do the reaping work. B365 Let us fear lest having an opportunity of laboring in the harvest field any of us should miss that opportunity through any disinterestedness. CR309:5 Each one desiring to reap should first see what lies nearest to his hand and in which department of the service he could most effectively and most economically enlist his talents.R3985:5 The separation of the true wheat from the mere professors, the tares, goes on as quietly but as surely as a similar separation did in the end of the Jewish age. R1073:6
Receiveth wages— Every day. Everyone who is doing any service ought to look for his wages every day and see that he gets them before he goes to bed—the blessing and joy of the Lord in his heart, the wages of his favor and an appreciation of the fact that they are near to him. CR63:6 Even our smallest services are sure to be blessed and owned by our loving Lord. R2457:5 Whoever would serve the Lord would be intent on serving the brethren; and the more their need, the better the opportunity; and the greater our zeal the greater our results for others, and the greater the blessing for ourselves. R5824:1 Let us fear that if we don't reap enough, we cannot get as much wages as we hope to get. CR309:5
Unto life eternal— To the glory, honor and immortality to which we have been called. NS713:6

[NTC - John 4:37]

Another reapeth— Many laborers, though anxious to be at work, seem not to know whether to sow or reap. Perhaps they want to sow and reap at the same time. Failing to comprehend God's plan, they work haphazardly, as they suppose God is doing. R628:4*

[NTC - John 4:38]

I sent you— The work done by Jesus and his apostles amongst the Jews eighteen centuries ago was a harvesting work. R4968:3 The Lord at the present time is the great reaper and supervisor of this harvest. NS713:5
To reap— The harvest of the fruitage of the Jewish age. R4968:3 To reap the fruits of those centuries of effort, and to test the people by the message, "The Kingdom of heaven is at hand" (Matt. 10:7), and the King is present. C136 Our chief work is where the Gospel has already been proclaimed, this being the harvest of the Gospel age. R4360:2
Ye bestowed no labor— The plowing and sowing connected with the Jewish dispensation was in the far past: the Egyptian bondage served to do a plowing work; the giving of the Law and the exhortation of their prophets, all constituted a seed-sowing, harrowing and cultivating experience. SM185:2
Other men— The patriarchs, prophets and other holy men of old. C136; R4891:3, 628:4*, 580:2, 263:5, 19:6 Other saints have labored faithfully in the past, sowing the precious seed which we are now privileged to help in harvesting. R877:1 After his resurrection, Christ sent his disciples into all the world to preach the gospel of the Kingdom—a sowing work. R628:4*
Into their labors— Whether it was at the beginning, or now at the close of the age—the time of the reaping—it is all one work, and there is one purpose being served, the gathering of the elect. R5302:2 While the Lord's work was that of reaping, he blended it with a sowing. R5018:3, 4891:3; C135 As reapers of the fruitage of others' toil. NS626:3; R4360:2

[NTC - John 4:39]

The saying of the woman— Women, as well as men, are accountable to God for the use of the talents in the Church, be they many or be they few. R1549:2

[NTC - John 4:40]

He abode there— In Acts 8 and 9:31 we have clear indication that the work of grace flourished amongst the Samaritans after the door of opportunity was open to them. No doubt this later fruitage developed from the words of grace and truth which our Lord dropped on the occasion of the visit here referred to. R4132:3

[NTC - John 4:43]

Into Galilee— In one sense a better field for labor than Judea because the people, while outwardly less religious, were more ready to receive the Lord, being less shackled with sectarianism and the burdens of the law imposed by the teachings of the Pharisees. R4132:3

[NTC - John 4:44]

Hath no honor— It may have been in recognition of this proverb that our Lord commenced his ministry at Jerusalem rather than in Galilee. R3494:2 It is a trait of human nature to lightly esteem things with which we are intimately acquainted. "Distance lends enchantment to the view." R2424:3, 3494:2 When a hero or saint is seen to be like an ordinary man—weak where others are strong or ignorant of some things that others know—it is almost impossible to recognize him as a hero or saint. The Lord's people must look over these things and recognize the relationship to the Lord before we can "love as brethren." R3494:3 Our Lord did not begin his ministry in Nazareth where almost 28 years of his life had been spent and where consequently, he was well-known to the people. R2579:1

[NTC - John 4:45]

Received him— He had honor amongst his own countrymen because of his fame in Judea, and hence they received him more respectfully than they otherwise might have done. R3494:2
Things that he did— It seems probable that after his first miracle at Cana he was in Judea for the feast of the Passover, and at that time performed many notable miracles, on account of which his fame went abroad. R2424:3, 3494:1 For instance, Julius Caesar, who by all the world is acknowledged to have been a great man, was lightly esteemed by Cassius, his intimate friend and servant. His closeness hindered him from seeing the greatness which others, less close, could readily discern. R2424:6
At Jerusalem— Jerusalem was the representative city of that nation, and properly enough our Lord's principle miracles and teachings would thence reach the whole people better than from any other location. R3494:2

[NTC - John 4:46]

A certain nobleman— The word rendered "nobleman" in this text might more literally be rendered "king's officer," and the supposition of some is that this was Chuza, Herod's steward, whose wife, Joanna, was one of the women who subsequently ministered to Jesus. R4132:6 Jairus, an influential man and a ruler in the synagogue, was no doubt acquainted with this nobleman. His knowledge of this case no doubt helped to increase his own faith in the Lord's power manifested in the healing of his daughter. (Mark 5:22-24, 35-43) R2617:1
At Capernaum— About twenty miles distant from Cana. R2425:1

[NTC - John 4:47]

He went unto him— Faith must grow, and before it can grow it must lead to some kind of works. Chuza's primary faith led to his journey to our Lord, by which he attested his faith. But generally there must be a necessity, as in Chuza's case—his son's illness. R4133:3

[NTC - John 4:48]

Except ye see— Testing his faith. Evidently this was a refusal of the nobleman's request, and had his faith been slight, he probably would have accepted it thus. R3494:4, 4132:6, 2425:1 Often the Lord does not answer our prayers immediately, but, delaying the answer, tests our faith. He is pleased to have us hold on to him by faith. R3494:5
Will not believe— Implying that the highest order of faith would be that which would not require such ocular demonstrations of divine power, that could trust the Lord without the proofs of miracles. R3495:5

[NTC - John 4:49]

Ere my child die— "Don't, please don't, wait to discuss a matter of faith. Realize my position as a father and my interest in the subject—do come now." R4133:1

[NTC - John 4:50]

Thy son liveth— Having tested his faith and made it stronger, our Lord answered the request and healed the son, but in a manner calculated to still further strengthen his faith. R3494:5When the Lord does grant our requests, the blessings frequently come to us through a different channel or in a different manner from what we had in mind. R3494:5 Our Lord did not heal all the sick nor awaken all the dead. That great work belongs to the future, to the Millennial Kingdom. What he did do in these directions was merely to illustrate his power. R3494:6 It is part and parcel of the laws of nature that the will should control and direct the human system. Likewise the divine mind or will has control, not only of the divine being, but also of all things in the universe. R3495:2
The man believed— His faith brought him a still greater blessing than the physical recovery of his son's health, for it made him and his family "believers" in the Messiah, and thus brought them within reach of the great privilege of sonship and joint-heirship. R2425:2
And he went— The nobleman received the blessing through faith, and his faith was attested by his conduct. So must it be with all who would be acceptable to God. R2425:4, 3494:5

[NTC - John 4:52]

Yesterday— It may be assumed that Chuza came the 25 miles on horseback that very morning in great haste. He might have returned the same evening at the same speed, but he does not arrive at home until the next day, evidently taking the journey leisurely. R4133:2
The seventh hour— 1:00 p.m. R4133:2
The fever— Quite probably there were many others in Capernaum similarly afflicted, as the city was built near low, marshy ground, and is noted in history as a malarial locality, unhealthful. R2425:2

[NTC - John 4:53]

Himself believed— Did he not believe before, when he started to see the Master, when he was speaking with him, when he accepted his reply and started home? Yes, but it led to a belief in the Lord of a still higher and still deeper kind—not only that Jesus was able to work miracles, but that he was the Messiah. R4133:2
And his whole house— No doubt it was as a result of this that his wife, Joanna, in harmony with his wishes, became one of the active supporters of our Lord's ministry. R4133:2

[NTC - John 5:1]

There was a feast— Probably the Feast of the Passover. R2433:3 These annual gatherings constituted the very best opportunity for reaching the devout Jews from all parts of the Holy Land, and from surrounding countries. R2433:3 When, by reason of the multitudes gathered from every part, the Jewish leaders who sought his life would think it unwise to make any demonstration against him for fear of a riotous disturbance. R4137:3
Jesus went up— Drawn thither, according to the Jewish usage, to celebrate one of the great annual feasts. R3501:1

[NTC - John 5:2]

A pool— Today known as the "Pool of the Virgin." R2433:3
Bethesda— The word Bethesda signifies "House of Mercy." R3500:3 God's tabernacle in the Millennial age will be a house of mercy, not merely for the elect few, but God, through his elect Church—the Christ, head and body—shall "bless all the families of the earth." (Gen. 12:3) R3502:1
Having five porches— Built for a public sanitarium for the benefit and convenience of those who desired to use the agitated pool. R3500:6 This scene is compared to historical accounts of the bath of Ibrahim, near Tiberias, on the sea of Galilee, and to the crowds at the grotto of Lourdes. R3501:1

[NTC - John 5:3]

Impotent folk— Their infirmities are indicated to have been something akin to rheumatism, paralysis and other muscular or nervous ailments, causing lack of vital power, withering or wasting of the muscles. R4137:5
Waiting for— Old Greek MSS (the Sinaitic and the Vatican) omit these last seven words of verse 3 and all of verse 4, quite probably added as a marginal note explanatory of the views held by the people, or possibly the thought of the copyist who made the marginal note. R3500:6, 2433:3

[NTC - John 5:4]

An angel— The phenomenon not being understood, many considered that the agitation of the pool was miraculous, attributing it to an angel from heaven. R3500:3 This portion is not accurate and is not found in the oldest manuscripts, and is appropriately omitted from the Revised Version. R4137:5
Troubled the water— It is presumed that the spring which supplied the pool was connected with a reservoir of gas, which really imparted to the water some curative property. Or possibly it was connected with a siphoning spring which overflowed at times. R4137:5, 3500:3, 2433:3 Travelers whose word is reliable declare that they have seen this spring rise twelve inches in five minutes, and then subside about as quickly. R2433:3
First— Suggesting that the benefit was from the gases, since only those who entered immediately were profited by it. The impregnating gases, upon entering the pool, would speedily be combined with the atmosphere. The first to enter would also benefit by inhaling some of the escaping gases—ozone. R3500:3
Made whole— Partly by the energizing influence of faith and partly by some medicinal quality imparted to the waters by the gases. The cures effected by it would cause the pool to have considerable fame. R3500:3

[NTC - John 5:5]

A certain man— The miracles performed by Jesus and the apostles were not attempts to heal all sickness, to banish pain and sorrow. There was a great multitude of impotent folk at the pool of Siloam needing healing; Jesus merely observed one of that multitude. R4980:2, 4137:6, 3501:2; NS730:3 There was no record that he had more faith in the Lord than had the other ones about him. On the contrary, the context shows that he had no faith—that he did not even know the Lord, and did not learn until afterward who had healed him. R3501:5 We may not at first see why the Lord favors some more than others with the knowledge of his grace and truth, but we may assume that it lies in the direction of honesty of heart, repentance of sin and a "feeling after God." R3501:4 Since our Lord did not perform miracles for all the sick, neither are we to expect all the sick of today to be cured, either by natural means or by miraculous power. R3501:3 While there were many widows in Israel in the time of the famine, Elijah was only sent to the widow of Zarephath; while there were many lepers in Israel, Elisha healed of leprosy only Naaman, the Syrian. R3501:2 He was more helpless than the majority, and his case was apparently hopeless in that it was chronic, of 38 years' standing. R2433:6

[NTC - John 5:6]

Jesus saw him— If such scenes of sorrow, pain and trouble touch our fallen hearts sensibly and deeply, how much more intense must have been the sympathy which our Lord experienced in the presence of such conditions. R3501:1
Wilt thou— He thus let the matter depend upon his own will. So it is now with those who are now being healed of moral ailments, now being spiritually enlightened—the assistance is with themselves. R3501:5 Only those who will can be benefitted in this age. Our Lord testified again, "Ye will not come to me, that ye might have life" (verse 40). To come unto the Lord means to accept his arrangements, to answer his query, saying, Yes, Lord, I would be made whole. R3501:6 So, during the antitypical Sabbath, the Millennium, it will be declared to all the world that "whosoever will" may have life and health eternal if he will take the steps of faith and obedience. B40

[NTC - John 5:8]

Rise— Our Lord did not even wait for him to manifest a previous faith in his power, but allowed the man's faith to be testified by his obedience. R2433:6 By these words the Lord awakened in the mind of the poor man desires and aspirations which had almost died out. He was almost heartsick from deferred hope. (Prov. 13:12) R4137:6
Take up thy bed— Probably a very light mattress or comforter, after the custom of that time. There was no real labor connected with this injunction. R3502:2 His object in instructing the man to carry his bed was twofold: (1) the act of itself would be a witness to the miracle; not only directly, but (2) indirectly it would attract the attention of the doctors and scribes of the Law, because they had formulated certain restrictions respecting the Sabbath which were not Mosaic requirements. R3502:2
And walk— One of 36 miracles, separately described, besides many others not individually reported, but in groups. Yet this was not our Lord's chief work, but incidental to his preaching. R4137:2, 3728:2, 3501:2

[NTC - John 5:9]

The sabbath— So that the difference between his teaching and good works, and the teaching and no works of the Pharisees, would be more manifest. R3502:4 The Lord performed so many miracles on the Sabbath, not to signify any disrespect to the day, nor to provoke the Pharisees; rather, to point out the great seventh-day Sabbath, the Millennial day. R2434:1

[NTC - John 5:13]

Wist not— He was too dazed and astounded to think of inquiring the name of his benefactor, or to offer him his thanks. R4137:6, 3502:4 Evidence that he was not a believer. HG404:1; SM570:T
Conveyed himself away— Our Lord, not wishing to refuse the great multitude of sick ones there gathered, quietly withdrew, so that by the time the miracle was known the healer was not to be found. R3502:4

[NTC - John 5:14]

Afterward— He did not first discuss the man's sins and inquire respecting his repentance and his turning over of a new leaf. He did not give him the blessing of healing on condition that he would become a servant of God. R4138:1
In the temple— Corroborating the view that his healing was not accidental, merely because Jesus passed by, or an arbitrary election; but that this man, in his affliction, had been led to a repentance of sin, and as a consequence was specially favored of God. R4137:6, 3501:4
Sin no more— Without chiding for the past, Jesus counseled him for the future. R4138:1 Prayer should be for the forgiveness of sins when sickness is a punishment, rather than for release from the punishment. If the sickness was a judgment, we should expect that when the sin has been confessed and fully repented of, the Lord would remove the chastisement, either partially or wholly. R2008:4Those who now experience healing, doubtless will require healing for other ailments, and to some extent their freedom from sicknesses will depend upon their purity of life. R759:6 Healings were not performed upon those who were converts to the Lord; on the contrary they were performed on those who were pronounced sinners. HG403:6; SM569:2
Lest a worse thing— Amongst the Jews serious sickness implied serious sins. R4980:3 The penalty for original sin has been a severe one, yet for this original sin God has provided a great atonement. But when thus liberated, a fresh responsibility is upon us. As the apostle declares, if we sin willfully after we have received a knowledge of the truth, there remaineth no more a sacrifice for sins. (Heb. 10:26) R3502:5 If, after being released and justified, we sin willfully and deliberately, we may expect nothing further in the way of divine mercy and forgiveness, the penalty is death without hope of recovery. R3502:6

[NTC - John 5:16]

Sought to slay him— A parallel to the opposition manifested by present-day Christians, sectarians of the strictest sort; not that they would literally kill, but many would assassinate character, if thereby they could defend the falsities of their systems. R2434:1

[NTC - John 5:17]

My Father worketh— God rested from his work of creation, although he did not abandon the work in his purpose—that of raising a Seed which would eventually deliver the race. R2434:5
Hitherto— Before I came. R51:6*
I work— Now, I work. R1685:2, 975:4, 27:2* Now that I have come. R51:6* Christ worketh now, as the Father worked hitherto. E395 The coming of Jesus in the flesh we regard as the dividing line between the two works referred to here by the Savior. R51:6* The closing work of the Jewish age was the turning point between the work of the Father and of the Son. R27:2* God has been resting from creative work and will continue to do so until the close of the Millennium—leaving all the restitution work for Christ to do. R1685:2, 2434:5, 1609:6, 975:4 Separating the works of the Father and the Son, the life-privileges which come to the world come directly from the Son—he bought them with his own precious blood. R1006:5 The work of the Son will not be complete until all evil has been thoroughly subjugated, which will be at the close of the Millennial age. R2434:6Not that he does a work distinct from the Father—"The Son can do nothing of himself" (verse 19); "As I hear I judge" (verse 30); "I am not alone." (John 8:16) R52:1*

[NTC - John 5:18]

God was his Father— The Jews would have been afraid to call themselves sons of God, or to call him their Father. If they had spoken of themselves as sons of God, they would have thought that they were doing something reprehensible. R5219:2 The Jews never claimed to be sons of God, neither are they referred to in the Scriptures as such. No greater dignity than that of being servants of the Most High God could possibly have been dreamed of up to the time when our Lord himself announced the privilege of adoption to the new nature. R3476:2
Making himself equal— Their anger was because, in claiming to be the Son of God, he was claiming an honor and place so much higher than themselves—implying a closeness of relationship and nature to Jehovah which they considered blasphemous. R2434:2

[NTC - John 5:19]

Nothing of himself— A contradiction of the common thought of trinitarians, that the Son is the Father. R2434:3, 2408:4 Would any say of the Father, "the Father can do nothing of himself?"R803:1
What he seeth— These words were used in connection with the healing of the sick. They do not, of course, mean that the Lord had seen the Father healing the sick, but that he had seen the Father's will, the Father's plan. R5065:3
The Son likewise— This is a oneness that results from having the same mind or spirit; it is the same oneness that should exist between a heart union of man and wife; they twain are one. R369:5"There is no other God but one. To us there is but one God, the Father, of whom are all things, and we in him; and one Lord, Jesus Christ, by whom are all things, and we by him." (1 Cor. 8:4,6) E54

[NTC - John 5:20]

The Father loveth— Greek, filio, has affection for. R2434:3 Filio, a love that is more or less respect, not for everybody; it represents more of an individual or family love. R3949:5
All things— Including "judgment" (v. 22) and "raising up the dead" (verses 21, 29). R51:6*

[NTC - John 5:21]

And quickeneth— A word not in general use today, but signifying to make alive. NS336:2 To quicken is to make alive, and the double statement gives emphasis to the idea of life by resurrection. R27:2*
The Son quickeneth— Not referring to the awakening of Lazarus, the son of the widow of Nain or the daughter of Jairus; rather, our Lord was looking down to the future—to the resurrection of the Church in glory and the subsequent resurrection of the world during the Millennial age. R2434:3 By giving to justice the price of their liberty from divine condemnation, he secured the legal right to cancel the sentence of condemnation to death against them, and hence the right to resurrect or restore to life. HG292:5
Whom he will— He wills to restore all who shall prove worthy; and to prove who are worthy of everlasting life is the object of the Millennial reign. HG292:5 The Son has been given the privilege of giving immortality to whomsoever he will—to the worthy ones constituting his elect Bride. HG752:2

[NTC - John 5:22]

The Father judgeth— Greek, krino. This word is full of the thought of trial, or testing, or criticism; but it does not imply finality of decision. R2430:2 The judgment, criticism, or inspection represented by the word krino does not wait for the harvest. It is practically the only kind of judgment that has been in operation. The krino, trial or probationary judgment, as well as the krisis, or decision, is committed of the Father to the Son. R2430:4 The Church is the Body of Christ, and as such is collectively at the judgment seat of the Heavenly Father. Our Lord Jesus is not presented to us as our Judge, but rather as our Advocate before the Judge. R2426:2 In 2 Thess. 2:8-12 the statements respecting the Father's part and the Son's part are so intertwined as to prove that they are united in the one work of judgment—of the Father, by the Son. R2426:5 He does not judge distinct from the Son, for we read, "God hath a appointed a day, in the which he will judge the world by that man whom he hath ordained" (Acts 17:31); and again of "God the Judge of all." (Heb. 12:13) R52:1*
No man— It is because the Father has already judged all in Adam and condemned all to death, that he could not treat with sinners except through a Redeemer, who became a Mediator. R387:4 Up to the present time God has not been judging the world; that is, rewarding and punishing each act of mankind. HG234:3 Because we are in a fallen condition we are incapable of a trial at God's bar of absolute justice; by our best deeds none could be justified before him. E408 God, whose "work is perfect" (Deut. 32:4), could not recreate or awaken men in an imperfect condition. God does not judge imperfect man in any manner. He has provided Christ as the Judge of fallen men—to judge them in their imperfection and to bring them up to perfection. R1853:6 So far as the Father is concerned, the Adamic sin is forgiven and all claims under it are set over to the Redeemer, the Purchaser, our Lord Jesus. R1058:3 Implying that there is no judgment of any kind in progress by the Father directly during this Gospel age. R2430:3
But hath committed— Or, transferred. R1058:3 He first proved him, and found him worthy of confidence, and then, having made known his plans to him, he committed to him their execution. R1550:2 Our Lord uttered these words before he had finished the work which the Father had given him to do at Calvary, but he spoke from the standpoint of that completed work. F397 It was from the moment of our Lord's resurrection that the Father committed all judgment unto the Son. It was then he declared, "All power
[authority] in heaven and in earth is given unto me." (Matt. 28:18) F397
All judgment— Greek, krisis. This word includes the thought of trial culminating in a decision that is final, irrevocable. R2430:2 As the legitimate father of the race, the race is fully in the hands of the Lord Jesus, to deal with absolutely and to judge of their worthiness or unworthiness of eternal life. This he already does for his Bride now. As the Father is the head of Christ, so Christ is the head of the Church, as the husband he is the head of the wife and the family. E457 In that judgment of the world he has promised to associate with himself the Bride class, whose judgment day is now in progress. R2434:4 The saints will be associated with the Lord in the work of judging those in process of purgation during the Millennium. That will be the only really Holy Inquisition (i.e., court of judicial inquiry on matters moral and spiritual). R1469:4 Christ and the Church will regulate the world's affairs, and see to it that every evil deed is punished and every good endeavor rewarded. The result will be: "When thy judgments are in the earth, the inhabitants of the world will learn righteousness." (Isa. 26:9) HG234:4 That this judgment of the world did not begin at our Lord's first advent, we have his own testimony: "I came not to judge the world," and again, "My Word shall judge you in the last day." (John 12:47,48). R2434:4 Though our Lord's mission at the first advent was not to judge, but to redeem the world, the testimony is unmistakable that, at his second advent he will judge the world, and his saints will be associate judges. R1383:6, 409:4 He will take mankind as he finds them and deal with each individual according to his own particular condition, adapting himself and the laws of his Kingdom to all the various peculiarities, blemishes and weaknesses as he finds them. F114
Unto the Son— Though the Father had tried and sentenced Adam, and had now provided for the redemption in Christ, all future trial of the imperfect fallen race shall be conducted by the Son, who bought all with his own precious blood. (1 Pet. 1:19) R1287:1, 2269:5, 1068:2, 587:1 God purposed a redemption for Adam and his race through Christ. Thus the race of Adam was bought by Jesus, divine law was vindicated, and the race, by God's will, was in new hands for trial. R1983:6, 1853:6, 387:4 While the legal right to judge was secured through Christ's death, the process of its accomplishment will require considerable time. "God hath
appointed a day [the thousand-year reign of Christ], in the which he will judge the world in righteousness by that man whom he hath ordained." (Acts 17:31) R1247:6 God will have no direct dealings with the world until the close of the Millennial Reign of Christ; the Son will deal with mankind throughout the Judgment Day of a thousand years. The great Mediator will be the "go-between," representing God to the world, and the world to God. CR486:1 When sin and Adamic death are wiped out, the dominion will be delivered up to God, even the Father, by the accountability of men being made thereafter directly to Jehovah, instead of to Jesus as during the Millennial age. R470:5; A142 But the Son does not exercise that krisis authority until the harvest, the end of this age. He then exercises krisis power in respect to the Church and the world. R2430:3 That the judgment will be fair and impartial is vouchsafed by the character of the Judge, by his perfect knowledge, by his unwavering justice and goodness, by his divine power, and by his great love. R722:2 Hence the Father, aside from his Son, did not judge the Ancient Worthies. R5073:3 There will never be another chance provided for any who have enjoyed a full chance in the present life and have despised it. But no man is competent to decide which of mankind have had, and which have not had, a full opportunity. Only the appointed Judge is authorized or capable of deciding this question. R2048:4 The new creatures are not competent to be judges one of another for two reasons: (1) few of them fully comprehend and appreciate the divine Law of Love governing all; and (2) few can read even their own hearts unerringly. F403

[NTC - John 5:23]

Honour the Son— As the Father's agent and representative. HG297:2; R5922:6; OV351:4; Q770:2 The exalted Christ is to be honored, yea, worshipped, because the Father has highly exalted him. SM498:2 In proportion as we value the work of the Atonement, our reconciliation to God, in the same proportion will we esteem him whom the Heavenly Father set has forth to be the propitiation for our sins. E83 In the work of creation God set forth the Son in great prominence and glory, saying, "Without him was not anything made that was made." (John 1:3) In the work of redemption and restitution, God has set him forth so prominently that his name is the theme on every tongue, almost to the eclipse of the Father's own glory. R3161:2 The honor to the Son is as the Father's appointed representative and agent in the great work. R2435:4 In acknowledging Christ and the Church and in bowing to them (Rom. 14:11; Phil. 2:9), the world will be bowing to Jehovah; for the Logos, Jesus, the Redeemer, forever will be the representative of the Father and his power. OV351:4; Q770:2 Nothing should be done except at his command. All power in heaven and earth was committed unto him. (Matt. 28:18) R2888:3 Although all things are of the Father in the sense that the original power and life proceeded from him, nevertheless all things are by the Son, in the sense that he, from the very beginning, has been the Father's active agent in every feature of the divine plan. R2199:5 Although Jehovah is the head of Christ, we see him delighting to honor his Son, for he is the Father's representative and the express image of his person. R1550:1 The Church is referred to as the daughter of the Father, and as the Bride, the Lamb's wife, and she is exhorted to reverence the King's Son as her Lord—"So shall the King greatly desire thy beauty; for he is thy Lord
[Adon—not Jehovah] and worship thou him." (Psa. 45:11) E48 Although our Lord occupied the chief position next to the Father before he came into the world to be our Redeemer, yet he now occupies a still higher position. NS257:6 God had honored him by delivering to him the scroll of wisdom, and the power and authority to execute all of its provisions. (Rev. 5:5) R2156:2 "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing" (Rev. 4:11); a proclamation eventually joined in by "every creature." E37 The exaltation of our Lord Jesus Christ to glory, honor, power and dominion does not imply that the Heavenly Father abdicates the throne of heaven in his favor. E38 No suggestion that the Father is the Son and that the Son is his own Father, but quite to the contrary—that there are two persons, both Gods, both Creators, but the one the superior, the other his honored representative. R3475:1 Because he showed his obedience and his confidence, in that he humbled himself to become a man and tasted death for every man, therefore God highly exalted him. (Phil. 2:9) R1278:4 Although the Scriptures nowhere place the only-begotten and well-beloved Son of God on equality with Jehovah himself, either while here on earth, or as the Logos, yet now, in his highly exalted condition, he is partaker of the divine nature. R2408:3, 1231:1 We are not to honor ourselves, but to honor him whom the Father has honored, our Lord and our Head. R4115:3
As they honour— We notice a oneness of honor. In honor, each seems to prefer the other. R3161:2 If it be remembered that it is "God in Christ reconciling the world to himself" (2 Cor. 5:19), it will be seen that we honor both the Father and the Son. R27:5* They should not honor the Son instead of the Father, however. "My glory will I not give to another." (Isa. 42:8) SM498:2 Not honor the Son as the Father, but as the Father's direct representative, heir of all things. OV351:4 Neither did the apostles contradict the Lord and say that he was the Father, nor that he was equal with the Father. NS195:3 Although our Lord taught us to worship the Father and to pray, "Our Father, which art in heaven," nevertheless the general sentiment of Scripture seems to imply there will be nothing wrong in our addressing a petition to our Lord Jesus direct. R3911:6; Q734:6, 540:10 Prayers can be to the Father or the Son or both, for the Father, as well as the Son, loves us (John 16:27); and we have promise of communion with both (John 14:23); and both are to be worshipped and loved equally. R1580:6 Nowhere are we authorized to pray to the dead—either saints or sinners. On the contrary the Scriptures set forth our Heavenly Father as the supreme object of worship, though they do intimate the propriety of praying to our Lord Jesus also. NS732:6
The Father— God is first; our Lord Jesus is first to us, as the Head of the Church, because God has given him the preeminence. (Col. 1:18) In recognizing Jesus' full authority and headship of the Church, we are honoring him who appointed him, and thus we keep God first. R2985:3

[NTC - John 5:24]

He that heareth— The judgment of the Church is here referred to. Those who now hear, believe and obey, have everlasting life promised, as a result of thus favorably passing the present judgment or trial. R2434:6
My word— The Bible is God's Word because it reveals the Lord Jesus Christ and the great plan of salvation. Our Lord Jesus is the spirit of the Word. (2 Cor. 3:17) R21:2*
Hath everlasting life— Equally true to say we have eternal life, or we are reckoned to so have. What the Lord promises, we will have. Illustrated by a person with a check saying he has the money, when what he really has is a promise to pay the money. Q263:1 From the standpoint of God's reckoning, the legal standpoint. They are now "saved by hope." From the standpoint of full accomplishment, Paul writes: "If ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." (Rom. 8:24,13) R5931:2, 4298:5 They hold a sure title to this glorious liberty, which all the sons of God will possess when fully restored to the divine likeness. R1738:3 Those who are begotten of the Spirit are said to have begun their resurrection now, figuratively. (Rom. 6:4) NS336:1
Not come into— While these sons are not to be spared from the polishing processes necessary to make them acceptable as sons, they are to be spared from the great time of tribulation and to escape the thousand years of judgment or trial coming upon the world. R2405:4 The Church will be receiving her reward when the world's individual crisis or judgment is in process. But the Church is not exempt from individual judgment; her crises takes place during the Gospel age. R669:5 They are counted already as having passed from death unto life, merely waiting for the time when, their course completed, they will be like their Lord and share his glory. (Rom. 6:5) Q137:1 Their present judgment will exempt them from any future judgment. R527:1*, 518:6*, 433:5*
"There is therefore now no condemnation [consequently no future judgment] to them that are in Christ Jesus. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and death." (Rom. 8:1,2 Rev. Ver.) R518:6*
Condemnation— Greek, krisis, judgment, is here translated condemnation. F399; R669:5 This word signifies judgment, and is so rendered in the Revised Version. Compare 1 Cor. 11:32.R2435:1 Those who accept Christ here have their trial, or judgment, in this life; that is, the sentence of life is pronounced and they shall not have another trial. HG40:6 The great mass of mankind, outside the Household of Faith, are still under the original sentence—eternal death. NS6:3 The whole world, during the thousand years of Messiah's reign, will be in condemnation, and have the opportunity of coming out of the condemnation, rising up out of it and getting back into harmony with God. Q137:1 Judgment is not executed until after the trial, but the trial is the judgment, and with the saint ends at death. HG41:1 God will judge—grant trial to—the world in the next age, by Christ. R2398:5
Is passed— Already, in advance of the world. F399; Q137:1 The present time, the present life, is to each of the consecrated ones his day of judgment, his day of trial, his day of testing—to determine whether or not he shall be accounted worthy of life. F399
From death unto life— Justified by faith and obedience as members of his body. F399 Figuratively; but the real passing into life will be at the close of this age, at the Second Coming of Christ, in "the First Resurrection." NS582:6 The change is only a legal one. Actually, according to the flesh, they are still imperfect. But, by divine arrangement, their new minds were accepted of God in Christ and their flesh ignored as dead; they were begotten of God and became sons of God. As sons, they were free from all previous condemnation that came upon them as members of Adam's race. CR131:3; R5896:3, 527:3* Therefore reckoned free—free from sin and its condemnation, death, the righteousness of Christ being imputed to them by faith. R1738:3, 1726:1, 970:6 So that they might die with Jesus. PT389:1 Noah's Ark represented Christ. Whoever comes into Christ comes into safety and salvation, out of danger and destruction. SM341:3

[NTC - John 5:25]

The hour is coming— As the ransom of man has been paid, why do the living continue to die, and the dead remain dead? Because the resurrection hour has not come yet. In God's plan there is a time for everything. R690:3* The general judgment of mankind during the Millennial age is here referred to. R2435:1
And now is— Omitted in the Sinaitic MS. R1854:3, 1231:6, 1077:3 HG293:3 The harvest of the Jewish age was the dawn of the Gospel age. R27:3*
The dead shall hear— First will come the awakening; second, the voice of the Son of man—the message declaring the terms on which the life enjoyed may be continued everlastingly. R3433:1Those who have gone into the prison precincts of the tomb shall be brought forth, so that they may hear the voice of the Son of Man, and, by obeying, live. F701 But the coming forth is merely the awakening in the case of those whose judgment, or trial, shall not have been previously passed successfully. F708 Bearing in mind that the whole world is dead from the divine standpoint, we see that the apostles and the early Church were called out of the dead world and granted the opportunity of hearing the message of life from the Son of God. F708 The whole world, from the divine standpoint, is spoken of as dead, because it is already nine-tenths dead and under sentence of death to the full. R2435:1, 1231:6, 1077:4 As the world is now counted dead from God's standpoint, so those in the Millennial age who come forth from the tomb will still be dead in the sense that they will not have perfection of life, and not be thoroughly awake intellectually. NS670:5 Be brought to a clear conception of truth. R1854:2,1231:6, 1077:4 Some of us have already heard the voice of the Son, while we were children of wrath, and from a reckoned standpoint, we have begun to live, through faith in Christ. HG139:1
Son of God— The Bride of Christ will have to do with the life-giving, but merely as the associates of the great Life-giver. The Ransomer, Jesus, alone is the one who can dispense his own life-rights. R5967:5; Q126:4 Jesus is to be our Deliverer. He is the one who calls all the saints from the sleep of death. Although the Father is the Great Deliverer, who raised up our Lord Jesus, and who "will raise us up also," yet it will be by Jesus. All things are of the Father and by the Son. Q124:4 How strange that we were so long deluded, that we heard the voice of man instead of the voice of the Son of Man. SM311:3
They that hear— The dead of mankind shall be awakened to such a condition as will permit them to hear, comprehend, understand, though they will still be dead from the divine standpoint. R2630:2Hear the voice of God speaking peace through Jesus Christ—informing them that they are still sinners, justly condemned to death, but God in mercy has provided redemption through Jesus. Therefore they are awakened from the tomb and caused to hear the message of God's grace. NS670:5 Obey his voice at that time. (Acts 3:22) R4793:2, 2435:1, 1854:2 Receive, or grasp it. R1231:6 Heed. R1077:4; HG293:2 The only condition upon which any may have everlasting life is obedient faith. To be saved through Christ, each human being must hear in the sense of understanding or appreciating perfectly God's plan, and his responsibility to it. R698:4 Some may refuse to hear, refuse to obey. R3433:2, 433:5*
To ascertain which will "hear [obey]," all must stand before the great white throne of justice, then established, and be judged according to the
things written in the "books [of the Bible]" even as the Church is now being judged. R1903:3, 333:1 Some now hear the voice of the Son of Man and live, through justification of faith, while others will not hear the voice of the Son of Man and come to life and perfection until the Millennium, and then actually and not reckonedly. R4398:2
Shall live— Everlastingly. R1903:3 In due time. R1854:2, 1231:6, 1077:4 After hearing, comprehending, if they respond to the hearing, if they obey, they shall eventually attain to perfection of life—gradually. R2630:2, 1854:2, 1231:6; NS670:5 As with the Gospel Church, so with the world in the Millennium, the hearing of the voice of the Son of God is a gradual matter, line upon line and precept upon precept, the obedient coming to a clearer and clearer appreciation. F709 In proportion as they heed they come into closer and closer vital relationship with the Life-giver and share his rewards—in this and in the coming ages. F708 These will progress step by step to the attainment of all that was lost, and beyond this to the attainment of those things which God had in reservation for Father Adam, which he might have obtained had he remained obedient. R3433:2 A new trial is to be granted to Adam and all his race, an individual trial, under the enlightenment and uplifting influence of the great Messianic kingdom. R5443:6 They shall be rescued, not only from the tomb, but also from all the imperfections, mental, moral and physical, which have come upon the world through sin—be raised up to perfection of life. R2435:1 According to the general conception this should read, "they that live shall hear," but this would not have been true. As a matter of fact, no one will be judged in an unconscious state of death. R1854:1 While such as will not obey will be destroyed from among the people. (Acts 3:22,23) HG306:6

[NTC - John 5:26]

Life in himself— Immortality. HG752:2; SM496:5 That is, his existence is not a derived one, nor a sustained one—not dependent in any manner upon another or upon conditions, such as food, light, air, etc. R1879:1, 715:1*, 279:2; A211; E396, 389 Independent of any support outside itself, subject to no conditions, incorruptible, exhaustless, unlimited, eternal. R233:6
So hath he given— Promised. R2435:4 As an immortal being cannot die, it seems clear that Jesus did not have immortality when he died. It was given unto him after he died, at his resurrection.R280:4 Indicating Jesus' knowledge of the fact that both he and the Church would share in the divine nature and inherency of life. R5066:4
To the Son— Hence he is now the express image of the Father's person. A211
Life in himself— Immortality. As the Father hath inherent life, so he gave the Son to have this life; and as the Son had the promise of this life during his earthly ministry, so he had the actuality of it in his resurrection. The same promise is given to the Church, which is his Body. (John 10:27) A211; R5608:3, 2435:4, 1642:4, 1052:5*, 715:1*, 279:2, 252:4; Q502:5 The divine nature. SM67:T
The Bride is to have within her a "well of water [life] springing up" (John 4:14), while the rest of mankind may come to the fountain to drink. (Rev. 7:17) R252:4 Nowhere in the Scriptures is it stated that angels are immortal. Immortality is ascribed only to the divine nature—originally to Jehovah only, subsequently to our Lord, and finally, by promise, to the Church. A186; R5731:3 A nature incapable of death. R673:6 "In him was life" (John 1:4), the new life, life as a new creature, partaker of the divine nature. R4155:1As the result of Adam's disobedience was humiliation, sorrow and death, so the result of Christ's obedience was exaltation, joy, and the crown of life, immortality. R4018:3* To apply 1 Tim. 6:15,16 ("The blessed and only potentate, the King of kings and Lord of lords, who only hath immortality") to the Father would be to deny that our Lord possesses immortality. The Father is always excepted as being inexpressibly above all comparison. (1 Cor. 15:27) E78

[NTC - John 5:27]

Given him authority— Given commandment, authorization. R2435:4 Now that the life and power are given to Christ, do not be surprised if he exercises his power in the giving of life. R27:4*
Execute judgment— The divine will. R2435:4 Christ is the judgment of the world because he is its love, and he is its love because he is its light, and he is its light because he is its life.R1329:2*

[NTC - John 5:28]

The hour is coming— Not far distant. D640 Chronologically we are already in the great Seventh Day, or Thousand-year Sabbath. OV349:1
All— Good and bad, just and unjust. R1592:2 Including those who have gone down into the prison-house of death, the tomb. NS462:3, 664:2; OV215:2 Including those who lived before Jesus came, as much as those who had not yet been born. NS384:3 Why should a ransom be given for all if it was not intended of God that all should benefit by it, or at least have an opportunity of benefiting by it? HG421:3 All were included in unbelief and blindness that God might have mercy upon all and recover every one of them from that blindness, and bring every one to full, clear knowledge which will render every man without excuse and fully responsible. R4781:3 The divine plan is no respecter of persons. Every member of the race, condemned through Adam's disobedience, and redeemed by the death of Jesus, shall have a full opportunity of coming to a knowledge of the fact; and using that knowledge, shall ultimately attain human perfection and everlasting life. HG685:5 In 1 Cor. 15, St. Paul explains how this can be: "As all in Adam die, even so shall all in Christ be made alive." R5612:1; HG646:3 This will include not only the Church of the first-born, but all the remainder of mankind, all of whom, because redeemed, shall come forth unto "judgment-trial." SM436:2; R5060:2; CR50:3 The precious blood will never lose its power till all whom it purchased—all the ransomed of the Lord—shall have heard the voice of their Redeemer. R858:5 It is estimated that 20 billion have died; the tomb is well filled with almost enough to reasonably populate the earth. CR21:1; NS209:5 Resurrection, secured for all by our Lord's death, will be offered to all; but it will be forced upon none. R1853:5; CR37:4 Nothing in the Scriptures implies that all men will eventually attain to perfect life. On the contrary there is a provision for second death for those who will refuse the divine favors. But the Scriptures do teach a universal opportunity for life. HG385:1 Implied by the promise of the Oath-Bound Covenant, that "In thy seed shall all the families of the earth be blessed." (Gen. 22:18) NS282:2 Therefore the thousands of Ammonites and others slaughtered in Old Testament battles did not go immediately to the theological hell, but to sleep in the tomb until the Redeemer shall begin his work of calling back from the dead all that are in their graves. D640; R5635:6, 4729:3, 3998:5, 3085:3, 1618:1; NS60:6 Therefore such wicked men as Nero will also be called forth from the grave. Q503:7; NS286:5 Robert Ingersoll and other modern unbelievers are thus assured a full opportunity to profit by this "resurrection of judgments." R3559:4
In the graves— Greek, hades, the prison, the tomb. The grave is really a symbol of hope; for we would not speak of it as a prison-house were it not for our hopes of resurrection. R894:1;NS282:3, 307:3 Wherever the teachings of the Bible have gone, wherever the resurrection hope has penetrated, there the grave and cemetery are to be found, rather than the funeral pyre and incinerating furnace. NS282:3 Preserved by the power of God in the great prison-house of death, ready to hear the command of the great King and to come forth. NS635:4 Therefore not yet ascended to heaven. (John 3:13) R3487:1 All are in their graves, and not alive. All must come forth from their graves, not from heaven, or purgatory, or hell. HG228:5, 194:1; PD61/72; SM311:2, 100:1, 34:1; OV166:3 Resurrection power not only will take hold of the people who will not at that time have fallen asleep in death, but also of those who have gone down into the tomb. R2714:4
Hear his voice— The voice of the Son of God. R5107:3 At his second advent. R5132:3 Some of us (verse 25) have already heard his voice; but here, speaking of the world, there will be an opportunity for all who have never heard the Son of Man to hear it then, and those who hear in the proper sense of obeying will continue to progress to the attainment of life, in its full sense. HG139:1 The resurrection of the world will not be done by the Father directly, but will be committed to the Lord Jesus and will require the whole thousand years for its completion. R5167:2 Calvary changed the future of the Adamic race, so that they may now be said to "sleep in Jesus" (1 Thess. 4:14). The world therefore is not to be considered as extinct, eternally dead, but as asleep, waiting to hear his voice and come forth. R5107:3, 2618:1; HG293:5 In this sense, we speak of the dead as asleep. R5166:5, 3174:4; PD61/72; Q763:2 Calling them to awake and come to a full knowledge of God and to a full opportunity of everlasting life. E346; R1881:2; HG332:4 The Master's assurance is that by his death he has become Lord of all and has the keys of death and hades. He has the right to open hades and to call forth all who have gone down into it. R4645:3; OV215:2 "Thou shalt call and I will answer thee" and awake out of the sleep of Adamic death. (Job 14:15) E346; R5402:5, 2109:5, 1881:2, 1506:5; HG332:4; NS117:5 As he did to Lazarus, "Come forth," or as he did to Jairus' daughter, "Talitha Cumi"—"Come, my child." R4588:6; HG139:1; SM100:1 "The tongue of the dumb shall sing." (Isa. 35:6) R1773:6

[NTC - John 5:29]

And shall come forth— Come forth from the tomb, from the blindness of the Adversary, from the dominion of sin and death. NS535:4 Awaken from the sleep of Adamic death, which would have been an eternal sleep except for Christ's sacrifice.R2051:3 It is needful that we recognize a difference between mere awakening from the sleep of death and full resurrection. The awakening will be similar to that of Lazarus, but it will be only the first step necessary in that "resurrection" by judgment. R1853:4; SM100:1 The coming forth from the tomb will be merely the beginning of the work of regeneration. OV381:7; NS284:3 Not merely will all mankind come forth from the grave, but they will come forth for the purpose of being resurrected out of present sin and death conditions to the glorious perfection of perfect human beings which Adam lost by disobedience. R4298:5,4552:6 This awakening from death is what the Apostle had in mind when he said that God is the "Savior of all men" (1 Tim. 4:10.) but this does not necessarily mean everlasting life. Adam was perfect, yet he fell into death; and his race, when fully recovered from the penalty, will be placed on trial as was he. R5372:3, 4793:6 There will be two general classes of the dead to come forth: those who have already passed their trial, and those who have not yet had their trial. R4552:6, 3795:4, 1509:5; SM34:1 Not all at once, but gradually. R5531:1, 4795:5 "Every man in his own order" (1 Cor. 15:23) the Little Flock, the Great Company, the Ancient Worthies, and the world of mankind. SM226:2; R4552:6, 4431:3 The Church first. R5612:5 It will be the "sheep" (Matt. 25:31-46) that will be especially interested in praying for and preparing for those who are in the grave. In sympathy with God and Christ, they will be co-laborers in accomplishing the work for which Christ died. Any not so interested will be lacking the Lord's spirit, like the goat-class. R5531:6 Not that all in heaven shall come down and all that are in hell come up. R3074:6 CR278:3 As the world returns from the tomb, our thought is that they will come back in answer to prayer, as did Lazarus. SM226:2 Come forth to have testified to them that Christ died for them, because by that time the seed of Abraham will be completed and the blessing of the Lord shall come upon the whole earth. HG118:1 Mankind has no option but to come forth from the tomb in due time, because the ransom has been provided in their behalf. PT388:2*
That have done good— Those who have had their trial and have passed it successfully. R4552:6, 3795:4, 2617:6, 1854:5, 1478:6, 722:5; Q830:2,220:T Who have secured divine approval as worthy of eternal life. OV333:2 The trial of the Church, now in progress, is not a trial of men, to see whether they are worthy of human life and perfection eternally, but it is a trial of new creatures. R409:1 The righteous, faithful Christians. HG514:2 The justified and approved of God through Christ. R1853:3; Q218:T;NS316:4 Those who, during the present time, have heard the Gospel, and who have and use an opportunity to do good. R5108:6 This will include both the Little Flock and the Great Company, perhaps also the Ancient Worthies. R5105:3; Q309:3 Only the overcoming classes—the Church, the Ancient Worthies, and the Great Company. These alone can be said to have done well in the Lord's estimation—passed divine approval. F709; Q219:1 There will be different planes of perfection—human perfection, the perfection that will be like that of the angels, and lastly the perfection that will come to those who shall be like Christ, that of the divine nature. Q309:3 Not done perfectly, up to the divine standard in thought, word and deed, because there is "none righteous, no, not one." (Rom. 3:10) The nearest approach to righteousness which is possible to any is purity of heart—righteousness of intention. F709; NS283:4, 316:4, 535:1 We shall not in this life be perfect as Jesus was; but Jesus had a perfect will, and we can also have a perfect will. To cover our defect, we have our Advocate, in whom God has arranged that we may be accepted. R5108:6 Since there is none good, the only sense in which one could "do good" would be by coming into accord with God by obedience. R4989:3 What the Apostle calls the just and the unjust (Acts 24:15), our Lord here calls the good and the evil. NS283:3, 316:4 There is a general division line between the just and the unjust, those who please God and those who please him not, the First Resurrection class and the latter resurrection class. NS535:1 Dividing the human family into two classes, he declares that there is a resurrection for both. It is for you and for me to determine in which of these resurrections we prefer to have our portion. NS534:5
The resurrection of life— Full perfection. OV333:2; R5132:4; SM35:1 The First Resurrection. F665; R3026:6, 2630:4; Q818:6; NS119:1 Greek, anastasis, occurs 43 time in the New Testament. It signifies to stand again, or to raise up again; it is never used concerning the raising of a corpse, nor the mere revivifying of the machinery of life. It means the raising up again out of death into the full perfection of life from which Adam fell. F703 Instead of emphasizing the word anastasis by adding the article, the special resurrection is pointed out by calling it a resurrection of life, because those who share it will be perfected in life at once. R1512:1; SM34:1 The heavenly glory and condition, for which they have been prepared by the trials, the disciplines, the lessons, the chiseling, the polishings, of the present life. NS689:5 Their trial being ended, their full reward will be granted them in the moment of their resurrection. HG384:5; NS535:3, 586:3, 689:5 "Changed in a moment, in the twinkling of an eye." (1 Cor. 15:52) Q503:7 This resurrection of the just began with our Lord and will be completed in the resurrection of the Church which is his body. R1854:4 It will be unnecessary for them to wait for life until the end of the world's judgment. R1854:5 They that have done good will enter immediately upon their reward of full resurrection—human perfection. R1592:2 The faithful of past ages to perfect human life, the overcomers of the Gospel age to perfect life as divine beings. R2613:3, 722:5 The resurrection of the dead, so prominent in the Bible, is one of its unique features, one of its internal evidences that it is not of human origin. NS281:2
That have done evil— The remainder of the world who have not been acceptable to God; not only heathen, but including all who, having heard something respecting Jesus, have not responded to the privileges afforded them—have not consecrated themselves fully and completely. F710; R5132:4; NS283:5, 316:6 Includes many "highly esteemed amongst men" (Luke 16:15), many noble, wise, rich, great and learned. F710; NS284:3 Those not having come up to the divine standard of worthiness for the resurrection of life. NS284:3 Those of the spirit begotten ones, who willfully walk after the flesh and not after the Spirit, having had their trial in the present life, will be accounted worthy of the second death. NS689:5 That have not secured the divine approval as being of eternal life. OV333:2 All who have not been children of God. HG514:2 Unapproved, but redeemed. HG192:1 The ignorant and the undeveloped. NS664:2 That resurrection will be for all the "unjust" (unjustified by faith and obedience); it will be for all the "evil"—all who have not been approved of God in Christ as "good"—all who have not escaped "the condemnation that is on the world." R3066:4, 4552:6, 2618:1, 1853:3; F665 None have been perfect; not even in their minds have they come up to a standard that God can approve. They are unsatisfactory, which means unfit. R5108:6 All who in this life repent of sin will form character which will be a benefit to them in the age to come; their progress will be more rapid and easy; while with others it will be more slow, tedious and difficult. R2613:3, 722:5 While blinded ones will not be held entirely responsible for their blindness, since they have been blinded by the god of this world, they are nevertheless to some extent responsible and will be handicapped in the future in proportion to their degree of present willfulness in sin. R3902:5 Those who take a thousand years to make good will not get as high a reward as those who, by self-sacrifice, now prove their love for the truth and die for righteousness sake. R5109:1
Unto— "Unto," or, that they might have a resurrection "by" judgment. HG232:3, 228:6; NS284:2 It does not say that all of the unjust ones will be raised up. This will not be the case. Only such as conform themselves to the laws of the kingdom will be raised up. R2630:4 The Revised Version labors with a false thought in speaking of a resurrection of life and a resurrection of judgment. The proper translation would be "a life resurrection" and "a judgment resurrection." NS315:6 When all may have a trial, a judgment, under the favorable and righteous conditions which his Kingdom will inaugurate. R2402:4
The resurrection— The mere awakening of the sleeping dead is not a resurrection. HG232:3, 228:6; NS335:6, 353:4 Greek, anastasis, an uplifting out of sin and death. R3388:6, 2630:4; F703; SM312:T Anastasis is without the Greek article and hence shows no emphasis, indicates no special peculiarity. R1612:1 The whole work of the Millennial Kingdom will be a resurrection work. R4298:5 This raising up, or restitution, will begin speedily after the Kingdom has been established. NS335:6 It signifies to raise up again, and implies that a thing was once up and got down, and is to be brought up again to the place where it originally was, if not higher. NS284:5 Come forth, not to be tortured, but to be made acquainted with the fact that the Creator is both just and loving, powerful and wise. NS384:3 Adam was 930 years in dying. Similarly man's resurrection will be gradual, requiring the entire Millennial age. NS335:6 The gradual resurrection will be to their advantage in that it will permit the development of character inch by inch and step by step. NS335:6, 535:5 The wages of sin being death (Rom. 6:23), it was Jesus' death, not his three-and-a-half years' suffering, that was the ransom, making possible the resurrection from the grave. (Matt. 20:28) R392:6Awakened in practically the condition in which they died, but surrounded by the new conditions of the Millennial Kingdom—Satan and every evil influence "bound," restrained, and truth, righteousness and every good influence surrounding them. HG384:6; OV382:T; NS520:5, 586:4 Adam will be awakened in the condition in which he died, but he will be granted the opportunity of standing up again, of resurrection, of full recovery from his fall into sin and imperfection. This is the meaning of the word "resurrection"—standing up again. HG229:1 Full resurrection, full raising up to the life lost in Adam will not be attained by any of the world until the close of the Millennial age. R1853:5; NS353:4 We cannot suppose that any will be awakened until the knowledge of the Lord shall be well established among the living of the nations. NS284:4 The salvation or recovery of the race, or so many as will accept the grace of God in Christ when brought to a knowledge of the same, by a judgment-trial and restitution, called resurrection. R3106:6 Resurrrection in its full, complete, Scriptural sense signifies a complete raising up, out of sin and out of death, to perfection of being, perfection of life. R4793:6, 4298:5; Q819:T
Of damnation— Rendered damnation only here and in Heb. 9:27. HG41:3 The word damnation, in the Greek, signifies a crisis, a turning-point, a decision. R4989:2 Greek, krisis, resurrection of trial, resurrection of testing, a gradual resurrection. The awakening will be a preparatory work, not the full resurrection, which will require the entire thousand years. R4989:5, 3066:4, 1853:4, 1592:2, 903:2*; F708; Q218:T, 818:4; NS335:6, 353:4, 535:5; OV333:2 The Greek word krisis is translated "judgment" in 39 instances, in only two others is it rendered "damnation. The word signifies simply judgment or trial, including the result or sentence, to enter life or death, at its close. R1374:3, 1371:2; HG41:3 Four times properly translated in the context by the English word judgment, as it should have been here. NS315:3, 284:1 Our English language absorbs words and phrases from all languages, and thus it has absorbed krises from the Greek. We frequently use it, especially in connection with fevers. NS284:2 Crisis, decision. They will come forth to demonstrate fully whether they will come into harmony with God and prove worthy of life or not. Q504:T; SM35:1 A "resurrection of judgment," mistranslated in our Common Version "resurrection of damnation." R4793:5, 4791:6, 2705:6, 1853:3, 803:3; A147; PD61/72;Q742:2; SM312:T; NS315:3, 534:6; OV361:3 Those who have not heard the Gospel and who therefore have not had an opportunity of doing good. R5108:6, 2624:3; Q830:2 Not a judgment, or trial, for past sins; but another trial for life. F711; NS285:2 The rendering of our Common Version, "resurrection of damnation," is a serious error which has greatly assisted in beclouding the minds of many respecting the true import of this passage. F708; NS315:4 The translators of our common English version supposed that there was no hope except in the present life, and consequently could think of no object God would have in calling the unjustified from their graves, except to damn (condemn) them publicly. R1853:3; OV361:4; Q504:T Not come forth to be damned or condemned. They were "condemned already" as children of Adam because of his sin. It was from that sin and its condemnation that Christ died to set them free. They will come forth free from that condemnation in a judicial sense. HG434:2 The word judgment sometimes signifies merely the execution of a verdict, or decision reached, but it means in a fuller sense the process of trial, including also the decision or result of trial. R408:3 Meantime the unwilling, the disobedient, will be cut off in the Second Death, the death punishment everlasting will be visited upon them, they will have no hope of a future resuscitation. NS353:5 If they resist, they will die the second death; if they respond, they will be raised up to perfection. Q504:3; NS670:6, 664:2, 635:5, 535:5 "By judgments"—chastisements, corrections, with reward for every good endeavor. SM312:T, 34:1; NS782:6 With no outward show, the Kingdom of God will be in the midst of mankind, a spiritual power, restraining and controlling, punishing sin and rewarding righteousness, and thus affecting a resurrection, a raising up by judgments, stripes, disciplines and rewards. NS513:2 Perhaps seeing in one the intention of robbery, allowing him to go to the length of making every preparation, and then just before the committal of an overt act, smiting his hands with paralysis. NS285:6 The future would teach all, not only what righteousness is, but what the joys of righteousness are. Each would begin at once to have a reward for every good endeavor, and thus experience the resurrection. NS286:2 Present wrongdoing, in proportion as it is committed against light, makes its mark upon the characters of men; but this judgment, recorded in the characters of men, is not the judgment here referred to. NS285:2 Illustrated by the trial of a child by his parent after chastisement to see if he really will do better. F711 Signifying that the Millennial age arrangements will differ from those of the present and past ages, in that while now judgments (rewards and punishments) are deferred, whereas then they will follow immediately every act and word of obedience or disobedience. R3066:4, 3063:4 The object of the ransom was not to justify sin, nor to bring back the sinner to continue a life of sin, but to afford each an individual trial for life. R408:3 Now the Lord does not judge among men. Earthly prosperity is not proof of divine favor, and earthly adversity is not a proof of divine disfavor. (2 Tim. 3:12; Psa. 73:7) NS285:4 "Know ye not that the saints shall judge the world?" (1 Cor. 6:2) We see, then, that the judgment of the world is separate from the judgment of the saints. NS285:2 Obedience of will or intent shall be the first requirement; and as this is obeyed, restitution will commence. As gradually imperfection and weakness shall give place to strength and perfection, correspondingly less allowance will be made for transgressions by the Mediator-Judge. R1261:3 The trial of the world, when Satan and evil are bound (Rev. 20:2), will be less severe, and the prize for which they will be running will be less glorious, than that for which the Church runs. R409:1 They will be made more and more alive, and less and less dead, as the thousand years progress, and none will get the resurrection life until they are raised to the condition of perfection—perfect life in the image of God, which was lost by Adam. R4989:6, 4794:1, 3410:2, 3026:3, 2833:2, 2714:5 Condemnation is no more the equivalent of judgment than damnation is. The process of judgment will result either in justification or in condemnation, according to the merits or demerits of each case. R1330:1* Be judged again—they were tried and condemned once already through Adam, and a second chance for life comes to all through Christ Jesus—an individual chance. R408:3 They will come forth from the grave to have the truth testified to them, for their acceptance or rejection. Their final judgment will be based upon their course under trial after the truth has been testified to them. R1478:6, 1359:2 It will be a restitution by judgment, or a resurrection by or according to judgment: a judgment according to their obedience or disobedience. R1853:5 Of judgment (Revised Version); coming forth to shame and contempt, which will continue until he shall, under the judgment of that time, learn the lesson and form a better character; or, refusing to do so, be cut off in the second death. R5396:5 A resurrection effected by "judgments," disciplines, chastisements, which will develop in them character. R5017:6,2613:4, 722:5 Illustrated by the case of Julian Renfro, 21, a Higher Critic, who challenged God to strike him deaf and dumb, or blind. A moment later he collapsed without the power of speech, afterward expressing in writing his faith in the Lord. R3388:6 To be disciplined, to receive stripes in proportion to the willfulness in which they have cooperated in their own downfall into mental, moral and physical degradation, but to be helped by the stripes, to be corrected in righteousness, if they will. R3795:5 In that searching judgment there will be a reckoning, even for every pernicious word (Matt. 12:36). Then the masses of mankind who will to obey are to be gradually raised up to perfection of being, as well as of knowledge. R1654:1; F665 While judgment will pass against one who fails to make progress and will cut short his further opportunity, the same judgment, by the same Judge, will operate favorably to all who seek righteousness and make progress in harmony with the laws of the Kingdom. R4794:1 In the new trial or judgment, the same principle as in Adam's case will hold true again—the redeemed are appointed to life if they will obey the great Law-giver; they are not "appointed" to die, and none will die except as willful sinners in the second death. R2823:1 The "times of regeneration" (Matt. 19:27,28) are the same which St. Peter styles the "times of restitution" (Acts 3:21), the times or years of the Millennium, the times of "resurrection by judgment." R4556:3
"God hath appointed a day [1000 years—2 Pet. 3:8] in the which he will
judge [grant trial to] the world in righteousness [equity] by that man
whom he hath [afore] ordained [the Christ]." (Acts 17:31) R3028:6, 1505:2; NS285:1

[NTC - John 5:30]

Of mine own self— Our Lord Jesus in all matters acts as the representative of the Father, Jehovah, in the work of salvation. E35
Do nothing— When he was risen from the dead, he no longer said, "I can of mine own self do nothing"; but on the contrary, he then declared, "All power is given unto me in heaven and in earth." (Matt. 28:18) R745:4 On so important a question as the equality of the Father and the Son, we must not rely upon any man's testimony except that of the inspired writers of the Scriptures. R5747:6
As I hear— Of my Father. R5378:3
I judge— I speak. R2318:6 Testimony is to be taken. This indicates that the destiny of those who come up to judgment (verse 29, Revised Version) is not fixed beforehand. HG336:6
My judgment is just— That the judgment will be fair and impartial, and with due consideration for the circumstances and the opportunities of each individual, is also assured—by the character of the Judge, the Christ. R2612:6, 1383:6
Not mine own will— The Father and the Son are one in mind and purpose because Jesus gave up his own will and took the Father's, just as we must give up our will, mind and spirit and receive the Father's if we would be heirs of God and joint-heirs with Jesus Christ our Lord. R296:3 Though tempted in all points like as we, his brethren, he ignored his own will and all suggestions from others contrary to God's plan, and obeyed God implicitly. Therein lay the secret of his success. R1125:5; HG292:6 Self-denial, self-renouncing and fasting in the highest and fullest sense of the word is enjoined, with fasting from both good and bad fleshly desires in the interest of the new creature and for effective service. NS154:2 He submitted himself to all the Father's will and thus proved his loyalty. R5421:6
The will of the Father— Therefore he and the Father were one. (John 10:30) SM493:1 Jesus' claim was that he was "a Son," an obedient son. R369:5 There was no disloyalty on the part of Jesus—he never said he was the Father. CR290:2
Hath sent me— Claiming no higher honor than to be the Father's agent and messenger. HG297:2 Instead of being the Father masquerading as a man, Jesus was the Logos, the Word, or Message of God, whom the Father had sanctified and sent into the world to be the world's Redeemer. R5378:6

[NTC - John 5:31]

I bear witness— In the next several verses Jesus refers to a few witnesses: himself, verse 31; "another," verse 32; John, verse 33; his works, verse 36; the Father, verse 37; the Scriptures, verse 39. R2011:6*

[NTC - John 5:32]

There is another— This means that there are two persons, for in no other way could one exalt and honor another. R4165:2

[NTC - John 5:35]

A burning— Some lights are cold, austere, unsympathetic; but the kind approved of the Master was the burning kind—warm, glowing, sympathetic, helpful, intensive. R4967:3; CR125:3
Shining light— The Apostle distinguishes between the messenger of the light and the light itself. Here our Lord speaks of John the Baptist as a burning and shining lamp (mistranslated light). A totally different Greek
word [phos] is used when our Lord is spoken of being the Light. (John 1:4) R2409:2
For a season— When he had announced Jesus as the Messiah his work soon began to wane, as he had testified it should do, saying of Jesus, "He must increase, but I must decrease." (John 3:30) B260; R968:5

[NTC - John 5:36]

The Father hath given me— He ascribed always the honor to the Father. He was merely the Finger of God. R5920:2 Recognizing our Lord Jesus as a god, a "mighty God" and that the Scriptures clearly tell of his greatness, they also tell of his full harmony with the Heavenly Father, Jehovah, and his full submission to the Heavenly Father's will in all particulars. R4051:5, 2726:1
The same works— Teaching that since he came, his work and the Father's are one and not distinct one from the other. R52:4*
Bear witness of me— Bearing out the thought that the miracles that our Lord did were only intended to establish his identity, and not with a view of establishing a precedent for the healing of the world or the Church. R3495:5

[NTC - John 5:37]

Which hath sent me— Proving that the Father and Son are not one in person. If they are two persons, which was first? The names themselves explain: Father signifies sire, life-giver; Son signifies offspring. R1904:5
Nor seen his shape— Seeing with the natural eye and hearing with the natural ear are not all there is of seeing and hearing. "No man hath seen God at any time" (John 1:18), yet all of God's children have seen him, known him and held communion with him. B122

[NTC - John 5:39]

Search the scriptures— Our Lord's words express the mind, the will, the Spirit of God. Hence we have continually set before us, as necessary to our victory, the study of the Word of Truth. E204 He who has not a knowledge of the divine revelation, the divine plan, cannot have a Scriptural hope, cannot have the legitimate results of such a hope, namely, the anchorage of the soul, sure and steadfast. (Heb. 6:19) NS505:4 Only by coming into a condition of heart-harmony and teachableness, and then by a full consecration receiving the holy Spirit, can we hope to understand the divine message and obtain the eternal life it promises. R4334:4 Under divine providence apostles, prophets and teachers are necessary, indispensable. But no words of man are to be taken as instead of the Word of God. Man's presentations are to find acceptance only in proportion as they are found to be in harmony with the Scriptures. R4334:4 The Jews came to Christ with their doubts; his reply was not for them to pray, but to search the Scriptures. Prayer and intellectual activity cannot be separated. R653:4* God has so much more to tell us than we have to tell him, let him speak much, long and often through his Word. R597:6*, 317:1* More of a reproach than a command or invitation, "You search the Scriptures because you think by them to obtain everlasting life, and these very Scriptures you are searching also testify of me." R2011:6*, 692:1*
In them ye think— Strictly scrupulous in the slightest ritual performances, in the observance of these forms they thought they had eternal life; but now he who was to bring life and immortality to light had come. R358:4*

[NTC - John 5:40]

Ye will not come— No one can expect to be taught of God while in that self-sufficient and dishonest condition of mind which boasts of knowledge and faith which it lacks. R2965:5 Although obedience to the laws of Christ's Kingdom will be enforced, no man's free moral agency will be interfered with: these words will be true of those who then know of and fail to gain life, as it is true of some now. R2051:4

[NTC - John 5:42]

The love of God— We are to distinguish between natural love and the love of God. All mankind has some share of natural love—self-love, love for family, friends. But the love of God is different—unmerited, sacrificing love. R2648:2

[NTC - John 5:43]

In my Father's name— Our Lord Jesus in all matters acts as the representative of the Father, Jehovah, in the work of salvation. E35
Ye receive me not— Not because of a lack of prayer, but because they sought honor of another, and not the honor which cometh from God. (verse 44) R653:4*
In his own name— Boastingly. B357
Him ye will receive— Papacy's unparalleled success, as a counterfeit Christ, deceiving the whole world, has amply fulfilled this prediction. B357

[NTC - John 5:44]

How can ye— Upon no class does this trial come with greater force than upon ministers. With them it means truly the loss of all things—reputation, friends, often those of the family circle, and the present means of earning a living, and necessitates the turning to something new and untried. R956:5*
Believe— Continue in proper discipleship. R4208:1
Honour one of another— Great power has been, and to some extent still is, in the hands of ecclesiastics; but, in the name of Christ and his gospel, it has been, and still is, selfishly used and abused. D61 The Protestant clergy receives much of the same homage and reverence against which the reformers of the sixteenth century protested. It is a general weakness of fallen human nature to take all the respect, honor and authority others are willing to accord. R1135:6 Everything is done to impress upon the people the idea of the superior learning, dignity, and sanctity of the clergy. R956:1* There are many consecrated ones, desirous of the prize, begotten of the spirit, who are partially overcome by the allurements of the world. They try to walk a middle road—to keep the favor of God and the favor of the world, forgetting that "the friendship of the world is enmity with God." (Jas. 4:4) A214 A temptation comes to the Lord's people to guide their course not entirely by the Word of the Lord, but with a deference to the sentiments of others. This is the fear of man that brings a snare. (Prov. 29:35) R4208:1; D61 Hindering some of even God's true servants from faithfulness, while apparently many of the under-shepherds never had any interest in the Lord's flock accept to secure the golden fleece. HG715:4 The "wise and prudent" prefer honor one of another rather than that which cometh from God only. Instead of coming out more and more boldly for truth on unpopular subjects, they put their light under a bushel until it is gone out. R2639:6 He that values reputation more than truth, how can he believe? R24:6*

[NTC - John 5:45]

Even Moses— God dealt with only one man in connection with the making of that Law Covenant, Moses, who stood in the position of father to the whole nation, the nation being regarded and treated as children. R1725:3
In whom ye trust— As in Jesus' day believers in Moses rejected Christ, so now we find those claiming to trust in Christ, who reject Moses, in spite of Jesus' having endorsed him. R691:6*

[NTC - John 5:46]

Had ye believed Moses— Equivalent to saying that in the deeper sense Moses, in telling of the Seed, covers the Gospel in its fullness, though deeply hidden. This dept of Moses' writings is the cause of the Jews' rejection of Christ, as well as of the modern Christian rejection of Moses. R691:6* The manner of the unbelief of the Jews was that of failing to see the spirit of their sacred writings. To them the truth was veiled, because of the veil upon their hearts. R692:4* Disbelievers in Moses are of necessity disbelievers in Christ. To reject Moses after Christ has endorsed him is not characteristic of a believer in Christ. R691:3* All who believed Moses and were taught of God were able to receive him when he was present in the flesh. R40:1*
He wrote of me— There is, it may be safely said, more gospel in Genesis than in Matthew. This fullness of the gospel was given in Genesis in the sense that the undeveloped seed contains all that can be produced from it. R692:1*, 67:3* The method by which Moses wrote of Christ was not direct statement, but by figure, type and allegory. Even in his most direct words he did not say Christ, though that was what he meant. R692:3* In the Law, in types. R4352:3; B177 Moses wrote of the ransom (1) in every sin offering enjoining the life of the beast; (2) when he told of how God clothed the guilty pair, expelled naked from Eden, with coats of skins; (3) in the narrative of the offering of Isaac; (4) by showing the ratifying of the typical Covenant with blood representative of his own; (4) by showing the necessity that the firstborn be under the blood of the Passover lamb; (5) in the types of the Day of Atonement; and (6) in the typical Jubilee year, announcing the times of restitution of all things. R692:6 Moses taught restitution in type, in the Jubilee arrangement, in which land and all possessions lost were fully restored. R413:1 Moses, in some particulars, in some of his transactions, was a type of our Lord. R4058:1 Proving that Moses did not die 500 years before the Pentateuch was written, or that writing was unknown in his day. Q633:3

[NTC - John 5:47]

His writings— The Lord thus authenticating the reliability of the Mosaic record, as opposed to the concepts of the Higher Critics. R3724:4*

[NTC - John 6:1]

After these things— A year after the previous chapter. John's Gospel evidently was not so much to give a history of our Lord's life as to mention incidents omitted in the other Gospels. R3502:3,2435:1 These incidents are accredited to the early part of the third year of our Lord's ministry. John the Baptist had been in the prison at Machaerus for about a year and had just been beheaded by King Herod. R4138:3 The beheading of John, concern among the followers of Jesus over his and their safety, the sending forth of his disciples and the seventy—all called attention to Christ and his Messiahship. R4139:1, 3780:1 Somewhat previous to the martyrdom of John the Baptist, the Lord had sent his disciples to preach in the villages of Galilee. The news of John's death and the possible effect upon their work of the royal wrath seems to have brought them all together again to take counsel. R1754:2
Over the sea— From other accounts we learn that our Lord's crossing of the Sea of Galilee at this time was for needed rest. R3502:3 Another reason was that his disciples, whom he had sent forth two by two through the various cities had now returned to him, and doubtless needed rest and a measure of peace and quiet to report and get needed instruction. R3502:6 The third reason was that at this time the news had just reached Galilee that Herod had caused the beheading of John the Baptist and his army had been vanquished by that of Aretas, unquestionably stirring the people and to some extent unfitting them for the hearing of the Lord's message.R3502:6 Still another reason was to give the occasion for this miracle. R3503:1 Possibly he thought that his ministry was not yet concluded, and that Herod, having shown such boldness against John, might seek to interfere with his labors and the completion of his ministry. R3332:3 Possibly he feared that a rebellious spirit might be aroused amongst the people, and that his teachings would seem to foster this. R3332:3 Possibly that he might contemplate the character of the work he was to do. R3332:3 Probably in part for private meditation and conference with his disciples, who undoubtedly would be greatly agitated by the news of John's death, and needed his calming influence and assurance that Herod could have no power over them, except such as might be permitted by the Father.R2435:2 Several of the apostles being fishermen, whose boats were at their own disposal, and the Sea of Galilee being small, the undertaking was not extraordinary. R3503:1 Landing near Bethsaida, the home of Philip, one of the disciples, at the north end of the lake. R4139:2 Just outside the boundary of Herod's dominion. R2435:3, 1754:3

[NTC - John 6:2]

A great multitude— Not only of those who had heard Jesus, but other multitudes on their way to Jerusalem to attend the Feast of the Passover. R2643:2 Multitudes, coming along the road to Jerusalem, heard of the presence of the Great Teacher in the vicinity and tarried. R4139:2, 2435:3 Evidence of his growing popularity at this time. R3332:3 In some respects picturing the world during the Millennial age. R3781:4
Followed him— The boat was in full view of the shore for probably all of the distance, they thus saw the boat and judged its objective point. R2643:2 They had a heart-hunger, although they knew not what it was really; they longed for better conditions than surrounded them, and this great Teacher seemed to have words such as none other had for them. R3332:3 Being so deeply interested and noting the direction in which the boat was steered, they traveled afoot, a considerable distance, to the same place. R4139:2, 3780:1, 3503:1

[NTC - John 6:3]

Sat with his disciples— They probably spent a day or two in rest and comparative privacy, communing respecting the interests of the work. R3503:1, 2643:2 Just so the Lord would have all his disciples come to him for counsel, rest and refreshment. "He never asks of us such busy labor as finds no time for resting at his feet." Nor would he have us rest too long when other weary hearts are waiting for our ministries of love and consolation. R1754:3

[NTC - John 6:4]

The passover— According to Jewish custom, hundreds of thousands were en route to the feast, business was practically suspended by a considerable portion of the population. R4139:1, 3503:1

[NTC - John 6:5]

When Jesus— The miracle of the feeding of the five thousand is the only miracle that is particularly described in all four of the Gospels. R3502:3
Saw a great company— Jesus knew that with the vast majority the object in coming was merely curiosity, not faith or desire for instruction; notwithstanding, as always, his generous heart was full of sympathy. R2643:3 From the other Gospels we learn that the day was spent in healing the sick of the multitude, and preaching to them the things pertaining to the kingdom of God, and that it was toward evening that they were miraculously fed. R2435:3
He saith— Quite probably he and the apostles taught the multitude for some time before the miracle of the feeding was performed. The Gospel narratives are very brief and pass over small and irrelevant details. R3503:2 In season and out of season, so far as his convenience was concerned, he must work the works of God, lay down his life inch by inch, hour by hour. R3332:3
Unto Philip— Whose home town was nearest and who therefore would be supposed to be best acquainted with the vicinity. R4139:3, 3503:2, 3332:6, 2643:3, 2435:5 Philip seems to have had a rather business turn of mind, an excellent disposition to have among the disciples of the Lord: nevertheless it is inclined to think of earthly means rather than to exercise faith in the Lord. R3503:2, 4139:3 The business head is very useful if restrained by love and faith; love, that it not allow business interests to take sole charge of spiritual affairs; faith, that these not be permitted to ignore faith in the Lord and the power of his might. R3503:3
Whence shall we buy— Note our Lord's wise method of instruction, stimulating thought. R4139:3 The dialog between Jesus and the disciples reconstructed from the four Gospel narratives. R2643:5
That these may eat— The people seem to have been so engrossed with the good tidings that they entirely forgot their own necessities. R2435:5 The Lord sees the dark night of trouble approaching, but before sending the people away he instructs all who are his disciples to supply them with something to eat; with spiritual food, truths pertaining to the Kingdom. R2436:1

[NTC - John 6:6]

To prove him— To stimulate the thought of Philip and the other disciples, and thus to prove or test them and develop their faith in him. R2643:3

[NTC - John 6:7]

Two hundred pennyworth— His suggestion was that this ($32 worth) would be a considerable sum for them to spend, and that less would do no good. R4139:3, 3503:2, 2643:3 About $200 worth, according to our present day reckoning. R3332:6

[NTC - John 6:8]

Andrew— Whose mind seems to have been less practical than that of Philip. R3503:3 All the good and helpful suggestions for the interest of the Church do not always come from one quarter. Often, the Lord uses stumbling lips and illogical reasonings as the basis of blessings to themselves and others. R3503:3
Saith unto him— Apparently thinking of our Lord's power, but scarcely able to realize so great a miracle. R2643:3 Our Lord had use not only for the broader mind of Philip, but also for the simple and less logical mind of Andrew, and used the latter's suggestion by calling for the little supply. R3503:3

[NTC - John 6:9]

There is a lad here— Jesus did not tell the apostles to get wagons and go to town for bread and meat, but to use what they had. So we should use all our talents; use what we have, and we shall receive the blessing therefrom. R5419:4
Five barley loaves— Philip was too practical, too much of a business man, to have even thought of mentioning such a morsel of food in connection with the supply of so large a multitude. R3503:3The loaves of that country and time were about the size of a small flat pie and very similar in shape. R4139:4 The poorest and cheapest sort of bread. R2643:6
Two small fishes— The kind of fish described by the Greek word used implied very small fish, like herring. R4139:4
But what are they— He had hardly offered the remark about the lad and the fishes, when he felt ashamed of it. R3503:3 We may feel that the multitude is large and that the means at our disposal for reaching them with the bread of life are limited. It is sufficient for us to know that some are hungry for truth, and that if we will, the Lord will bless us in ministering it to them. R3333:5 It requires faith to go forth and to hope to accomplish the great harvest work under present limited conditions, but the Lord, the Chief Reaper, will make it sufficient so that all who are really hungry may be fed. R3333:6

[NTC - John 6:10]

Make the men sit— No objection is offered to this command which might make them appear foolish, to prepare a feast when apparently no feast could be spread. They were beginning to learn the power of him who could fill their nets with fish and they obeyed; the Lord did the rest. R3780:5, 4139:4
The men sat down— In ranks or rows, in groups of fifties and hundreds, upon the grassy slopes. R4139:4, 3503:5, 3333:1 The people were accustomed to a certain method of arranging themselves in groups of fifties and hundreds for general feasts. R2643:6 The confidence of the people in Jesus and his apostles is clearly manifested in the fact that at that late hour they were willing to be directed.R4139:4
About five thousand— The Gospels give two distinctly different miracles of feeding the multitude. In one case it was 5000, in the other 4000; in one a lad provided five cakes and two fish, in the others the disciples provided seven loaves and a few fish; in one the fragments filled twelve baskets, in the other, seven. R4617:2

[NTC - John 6:11]

Took the loaves— The lad who had the loaves and fishes and who put them at the disposal of the Lord, we may be sure was greatly blessed, although we hear nothing further of him than is here mentioned. R3334:1 The boy was willing to put his all at our Lord's disposal, instead of attempting to sell it to the hungry at famine prices. R3334:1 Probably they were purchased from the boy. R4139:4 Jesus could have turned the stones into bread and thereby fed the multitude. He could have ignored the little supply on hand as insignificant, but that was not his method. So his followers should learn not to despise the little things, but use them so far as possible. R3503:4 Miracles are only to be expected after we have done all in our power with the means at hand. R3503:4 As the Lord used the barley cakes and fishes as the nucleus for this miracle, so in nature he uses the seed wheat as the basis for the miracle of the crop gathered in harvest. R3503:5Notice that the feast for which our Lord returned thanks was not a sumptuous one, served in elegant decorated ware, but plain barley bread and dried fish. R3781:1, 2643:6 To thankful hearts the plainest of food will be more appreciated, more happifying, more satisfying than to others. R2644:1 Both in quantity and quality many people of our day are overfed. Plainness and simplicity of food would not only be more healthful, but would leave much more time for spiritual refreshment. R3781:1
Given thanks— If the Master himself thus acknowledged that every good and perfect gift cometh down from the Father of Lights, how much more should we. R4139:4, 3780:6 Gratitude to God is appropriate however simple our bill of fare. R3781:1 Our blessing of the bread does not increase its quantity, its bulk, but it does increase its value, its efficiency. The peace of mind from proper acknowledgment prepares our nerves as we partake of food. R4139:4, 3780:6, 2644:1 It would be inappropriate, however, to intrude upon the customs of a host family, nor is it always appropriate to openly manifest thankfulness in a restaurant. We might well refrain if our conduct would be misapprehended as Pharisaism. In such cases, however, the heart should always render thanks. R3781:1 Proportionately the thankful Christian should be less troubled with nervous dyspepsia than are others of the same physical and nervous temperament. R4139:5, 2644:1 We advise the custom of the Bible House family; breaking together the spiritual manna and feasting thereon at the same time of the partaking of the earthly food. R4139:5
He distributed— Apparently it grew as they were broken, much after the manner of the widow's cruse of oil, which flowed incessantly until all the pots had been filled. R3503:5 Quite probably the increase was while being broken in the Lord's hands, though possibly also the increasing continued at the hands of the apostles as they in turn distributed the food to the people. R3333:1 It is not for us to explain the miracle, but to recognize that God is the giver of every gift, and that miracles are in operation about us every day: the seed germinates and grows, we know not how. R4139:5, 3503:4, 3333:2 The same amount of barley that composed those five loaves, if planted, might have brought forth a harvest sufficient for the five thousand. Two fishes, in the ordinary course of nature, in a short time might have brought forth a sufficient supply of fish for the five thousand. R3333:2, 3503:4 We can analyze a grain of wheat and could construct something very closely corresponding, but we could give it no life, no germ, no power to produce. This is a miracle, too, but so common that we overlook it. R4139:6, 3333:2
To the disciples— Jesus dealt first with his disciples, representing the elect. To these he gave bread, which, after the multitude was seated, was distributed amongst them. So the Lord has called the Church to be the elect, and breaks for them the bread of life. By and by the whole world of mankind, in their own rank and company, will be ready for the food, and shall have an abundance and to spare. R4141:5, 3781:4 The miracle was intended to inculcate some important lesson of faith or practice, not so much for the public, as for his special followers, his disciples. R3333:4
The disciples to them— They were thus the better witnesses of the power of the miracle, and the people were more or less made acquainted with the apostles, who perhaps later on, after Pentecost, met many of them, and, as the Master's representatives, bore to them the heavenly bread. R3781:2 Without faith in the Lord they would undoubtedly have refused to take any part in the proceedings, fearing that it would bring reproach and ridicule upon them. R2644:2 The Lord has already made provision sufficient in quantity and variety, and he bids each of his specially consecrated ones to have faith, and go forth in the distributing of the food, trusting the result to him. R2436:4 As we have received of the Lord's bounty freely, so we are to distribute freely. Those who distribute will have the privilege of gathering up for themselves, that each may have more than he gave away. R3504:2 Let us see to it that we have generosity in respect to the spiritual as well as the natural food. R3504:2, 3333:6 Neither our duties nor our privileges are wholly measured by our own abilities. A proper faith in the Lord permits us to realize his omnipotent power, and that if he be with us in the distribution of spiritual food to the hungry, the little of means at our disposal may be so blessed as to accomplish marvelous things. R2644:2 As our Lord could have performed the miracle of feeding the five thousand without the instrumentality of his disciples, so now he could feed the hungry Israelites indeed without our aid. R2644:4
Of the fishes— We offer no objection to those who claim that they have better health as a result of a purely vegetable diet, but do object to the claim that it gives special sanctity or acceptableness to God. Jesus not only ate animal food (lamb and fish at least), but miraculously created fish for food. R3098:3

[NTC - John 6:12]

When they were filled— Not merely a taste of food, but a satisfying portion; all had plenty. R3781:3 At the very same time there were doubtless hungry ones in various parts of the world whom he could have fed; but he came not to feed the world, or stop their pain, but to redeem them and give evidence for belief in his Messiahship. R3503:5 It was a lesson of the Lord's ability to care for them as his followers, under all circumstances, under all conditions, and this lesson continues with all of his followers since. R4139:6 Those who are truly the Lord's people have similar miracles today, because in eating of the Word we partake of the spirit of our Lord. We must prefer these higher miracles, and consider them a stronger basis for faith than the poor Jews with the favors bestowed on them, great as were those favors. R3503:6 A meal consisting of barley bread and dried fish would not be partaken of as liberally as if condiments, sauces and sweets had been provided. Perhaps we would all know better when we had enough if we lived more upon the plain substantials of life, and did not too much pamper our appetites. R3781:3 It is further worthy of notice that the Lord's miracles of feeding and healing were performed, not upon his consecrated disciples, but upon others. His followers, having covenanted to sacrifice, might therefore, like him, avail themselves only of the natural means of recuperation. R1754:6 When Christ was weary, he rested; when he was hungry, he partook of food; and never in any case worked a miracle for his own present benefit, nor for his disciples. R1754:6 The Lord afterward, on another occasion (Matt. 16:9,10), sought to further impress upon the minds of his apostles the lesson of faith which this miracle was given to establish in them specially. R1754:6
Unto his disciples— It was those who scattered to others who had their haversacks filled in the end and gained the supply for themselves. R3504:2
Gather up— For their own future use. R2644:4 The first lesson was generosity, the second lesson was economy. So it should be with us, our generosity should be equal to our disposition to economize. R3504:1 Showing, first of all, the immensity of the miracles, and secondly, the lesson that we are to use the means which God has put into our hands, and not to expect unnecessary miracles. R2644:5 The disciples and the multitude would be very likely to draw the inference that, where there was such a power to create and to multiply, there would be no necessity for frugality. R2435:5, 2644:4; SM657:1 The same lesson might also be applied to our spiritual food. We are not to treat truths carelessly when we have eaten thereof and found satisfaction to our souls; but are to gather and preserve them for further and future use. R2644:5, 2436:6
The fragments that remain— It seems reasonable to suppose that the small fragments left by the multitude were allowed to go to the birds and squirrels, and that the fragments gathered by the apostles were those broken by our Lord. R3781:4 Let us take heed to the fragments, too, that we may render up a faithful record of our stewardship, that we may see to it that the talents entrusted to us have not been buried in the earth. R3781:6
That nothing be lost— None of the Lord's blessings and mercies are to be wasted. Willful waste brings woeful want. R3504:1, 3333:3, 2435:6 The Lord's people should be careful to avoid wasting, in earthly food and temporal matters, not because of selfishness and a desire to hold and accumulate, but, as the Apostle explains, "that ye may have to give." (Eph. 4:28) R2435:6 If our Lord Jesus were here, none of us would expect him to be wasteful. Our Lord was most economical. Although there was plenty of food to feed the multitude, he told his disciples to "gather up the fragments." R5002:4,4139:5, 3504:1 The lesson of economy is appropriate to us all, but in our experience the poorest of the world and of the Lord's people often have greatest need for this lesson. R3781:5, 3504:1, 2644:5

[NTC - John 6:13]

Twelve baskets— Each of them gathered the full of his bag or satchel or haversack, in our text called a basket. R3504:1, 2435:5 Which they were accustomed to carry in their journeys. R2644:4, 2435:5 The memory is our "basket," our haversack, and divine provision is so bountiful that every disciple may gather his basket full. R2435:6 Those who distribute will find in the end their own vessels full. R2436:4

[NTC - John 6:14]

The miracle— The only miracle particularly described in all four Gospels. R3502:3 An operation of divine power beyond our comprehension more than are the average affairs of life. R4139:6
That Jesus did— A power Jesus had by reason of having received the holy Spirit, to do anything that might be necessary in God's service, and in the establishment of the Church, and the instruction of the people at that time. Q495:2
This is of a truth— While the chief object of the miracle was doubtless to reinforce and establish the faith of the apostles, its secondary object and actual effect upon the multitude was very similar. R1754:6, 4139:5
That prophet— Doubtless viewing it as an indication that if Jesus were proclaimed a King, he could supply his soldiers with food without a commissary department; and able also to give them the victory under all circumstances and conditions. R3504:4 As a matter of fact, Jesus in the flesh was not the great Prophet, though his work in the sealing of the New Covenant with his blood at Calvary was necessary before he could be made alive in the spirit. R3069:4 This great Prophet that God has promised is not a man, not of the human nature; but is the Lord of glory who has bought the whole world at the cost of his own life. R3069:4 Still further, from the divine standpoint, our Lord Jesus is to be the Head, and the faithful of his Church are to constitute the members of this great prophet. R3069:5

[NTC - John 6:15]

Make him a king— After the miracle of feeding the five thousand. R1755:1 A repetition of the temptation in the wilderness. R1755:1 To have encouraged any such matter would be to have opposed what he recognized to be the divine arrangement. R3332:3
He departed— He had not the slightest intention of alluring the people to his support and for the establishment of an earthly kingdom. R3850:4 Knowing that such was not the Father's plan.R1755:1 Our Lord's constant effort was to avoid publicity; to prevent his miracles and teachings from inciting the people, yet he constantly brought these testimonies or evidences of his authority and Messiahship to the notice of the Jewish clergy. C168; R4139:6 The most famous of earth's heroes have been its warriors; Alexander, Julius Caesar, Bonaparte; but here is a hero who refused the honors of men, who instead of taking life, yielded his own that he might bring back to life the untold millions whose death has been caused by the tyrants of earth. R1063:3* Later, on Palm Sunday, the due time having come, he deliberately planned his triumphal procession, instead of hindering it, as here. R2745:2; C150
Himself alone— Possibly his human nature felt the force of the temptation to accept of present advancement and at once enter upon the work of blessing the world, instead of pursuing the long and tedious purpose of God. R1755:1

[NTC - John 6:16]

His disciples went down— Jesus had a twofold purpose in sending them away: first, to have private fellowship and communion with the Father in the mountain, apart even from his beloved twelve; and secondly, to give his disciples the opportunity to think over the miracle and talk it over by themselves in his absence. R3333:4 He sent the disciples before, not only as a test of their obedience but to give them a still further demonstration of divine power. R4140:1

[NTC - John 6:17]

And entered into a ship— As the apostles learned the lesson of the Lord's provision, the very fear of Herod and what he might do to Jesus or them gave way, and they were ready, by nightfall, at the command of our Lord, to return to Capernaum. R4140:1 The fact that our Lord's conference with the disciples had a pacifying and strengthening effect is evidenced by their return that same night to Galilee, Herod's territory. R2435:3

[NTC - John 6:18]

A great wind— Representing the boisterous and troubled experience of the Church throughout the Gospel age. R4140:1

[NTC - John 6:19]

They see Jesus— At the end of the age, in the midst of a great storm, the Lord appears to his people, and upon being received by them, their outward troubles and difficulties completely vanish. R4140:1

[NTC - John 6:22]

The day following— After partaking of the miraculously provided supper, the multitude lay down. In the morning they looked for their benefactor, evidently expecting that he would miraculously provide for their breakfast. R4146:1

[NTC - John 6:24]

Seeking for Jesus— Not from a clear apprehension of his divine credentials, but rather from curiosity and probably an increasing determination to push forward to the ruling position, from which they presumed he shrank from a sense of modesty. R1755:2

[NTC - John 6:25]

When they— A number of them (we cannot assume very many) conclude that they would follow the great Teacher. R2651:1

[NTC - John 6:26]

Jesus answered them— He preached no sermon when he performed the miracle, but allowed it to have its effect; but now, instead of working another miracle, he preached a sermon, using the miracle as his text. R4146:2
Not because ye saw— His reproof was not harsh, though it was quite pointed. R4146:2
Because ye did eat— Telling them plainly that theirs was a selfish or mercenary interest, and not the kind that he desired to cultivate, an interest in the truth. R2651:1 Probably more of the common people than the aristocracy became his disciples. Now, as then, the interest of the poor, like the interest of the rich, is mostly a selfish interest. Few see the King in his beauty, the beauty of holiness. Few seek him as the bread of eternal life.R1818:2 Perhaps there was never a time in the world's history when humanity manifested more desire for physical healing than today. We could wish that there were a greater appreciation of soul sickness from sin. R4313:2
And were filled— The trouble with the whole world is that they have either earthly aims or no aims at all, and of the two conditions the latter is the worse. Those with aims accomplish something, making two blades of grass grow where one grew before, thus benefitting civilization. The great majority, without ambition, merely eat to live and live to eat, merely animals of a higher intelligence. R4146:2

[NTC - John 6:27]

Labor not— There are two general classes of laborers: the world in general, laboring for the things of this present life, and the followers of the Lord Jesus, laborers also, with great difficulties, but they have found the great Helper. CR16:2 We live in a time when there is a great hungering for knowledge, wealth, influence, power, everything. Our day is full of philosophies to satisfy these various hungerings of the soul. Yet these things do not satisfy even the worldly; they still hunger and thirst. Nothing will ever satisfy them but the living bread, the truth. R3334:4, 2436:1
The meat which perisheth— Earthly food, earthly comforts, earthly pleasures. R2651:1 The more people are satisfied with earthly things the less inclination they will have for the heavenly things, and the more we are satisfied with the heavenly things, the less appetite we will have for the earthly things. R3334:4 The new nature flourishes at the expense of the old nature, and the new ambitions and desires at the expense of the old. Likewise when the old nature flourishes, it is at the expense of the new in all of life's affairs. R3334:4 Though necessary under present conditions, his followers will remember that the heavenly Father knoweth that they have need of these and will not suffer them to come to serious want. R4146:3
But for— Live for, labor for, and enjoy the things unseen as yet, everlasting in the heavens. E196
Meat which endureth— A spiritual nourishment, of which, if we partake, we shall attain eternal life. R2651:1 The food that would develop in them, not earthly, but heavenly ambitions, and lead to their satisfaction, would be food indeed and well worthy of every exertion to obtain it. R4146:3
Sealed— Indicated, marked as his appointed channel for blessing. R4146:2 Marked him, granted him the evidences and proofs of sonship in the powers conferred upon him. The seal was the holy Spirit, the holy power of God, which acted upon our Lord Jesus, enabling him to do the miracles. R2651:2, 1755:2, Q495:2 When 30 years of age, Jesus commenced his ministry by consecration, typified in baptism, and was sealed as accepted to the divine nature, by the holy Spirit of promise. (Eph. 1:13) R329:4 The holy Spirit itself is the seal. E246

[NTC - John 6:28]

What shall we do— This is just the point that Jesus wished to bring them to and that he wished to answer. R4146:3
Work the works of God— As Jews they had before their minds the thought that God had made a covenant of works with their nation, with promises of eternal life attached thereto—the Mosaic Law Covenant. R2651:2 Many today ask the same question, hoping to please God by their works, and underrating the importance of faith. R1755:4

[NTC - John 6:29]

This is the work— Declaring that to believe on him would be a "work"—the only work that could possibly make them acceptable to God. R2651:3 There is work connected with believing; not a work with our hands, but a work with our heads and our hearts. R2651:6
Of God— The work which God would be pleased with. R2651:6, 1755:4 The work most pleasing and acceptable to God would be their exercise of faith in him as the one whom God had sent in fulfillment of his promise to their fathers. R1755:4, 4146:3
That ye believe— Not discussing the further step to the high calling of this Gospel age, but only the first necessary step in approaching God—justification. The thing necessary to justification is the acceptance of Christ as the Bread of Life. R2652:1

[NTC - John 6:30]

What sign— Evidence, proof of our Lord's supernatural power and authority, proof that he was indeed the Sent of God, the Messiah. This was the object of the miracle, not the feeding of the multitude. R3503:5, 4139:6 Instead of realizing that they had already seen the sign, signet, or seal of God upon the Lord Jesus, not only in his spirit, but additionally in the manifestations of divine power upon them. R2651:3 No such gratification was granted them; they had sufficient evidence upon which to found faith had they been so disposed. R1755:4
That we may see— What reason have we to think of you as the Messiah? R4146:3
And believe thee— If sign upon sign had been given, the same "evil heart of unbelief" (Heb. 3:12) could reject ten signs as well as it could reject one—just as Pharaoh, who was more impressed with the first sign of Moses than by the succeeding ones. R2651:3

[NTC - John 6:31]

He gave them bread— Messiah is to be greater than Moses. You furnished five thousand one meal and had the loaves and fishes to start with, but Moses fed our fathers for years in the wilderness without any bread as a start. R4146:4, 2651:4, 1755:4 They were good reasoners in some respects. Intending to stick close to the Scriptures, they would only accept a Messiah greater than Moses, able to feed them and all every day with bread superior to that which Moses gave. R4146:5

[NTC - John 6:32]

Moses gave you not— Do not credit that to the wrong source. R4146:5, 2651:4
My Father giveth you— My Father, who sent the manna in the wilderness, has now sent another kind of bread—manna, not literal, but symbolical. R4146:5
The true bread— Pointing out that the manna given in the wilderness was typical of the true Manna, the true bread of eternal life—himself and the truth he proclaimed. R2651:5, 5279:4, 38:3*;PD34/45 Showing that the comparison between himself and Moses was not as to who would give more earthly food and of a finer kind, but that he would give a heavenly food, a spiritual food, which would secure to them a heavenly life. R4146:2 Jesus, the salvation which he provides, and the kingdom blessings which are coming through him and the privileges of association with him. R3781:6 As the body is nourished by food, so is the spirit nourished by Christ. R29:2*

[NTC - John 6:33]

Down from heaven— Not merely like the manna from the clouds, but from heaven itself. R4147:1 If Jesus had no previous existence, if he had not a special birth, how could we understand these words except as deceptive? R5767:6, 106:5*; OV328:6
Giveth life— This gift of God, this bread from heaven, was a greater miracle than the feeding with manna in the wilderness. R1755:5

[NTC - John 6:34]

Evermore give us— Note the similarity of expression here with that used by the Samaritan woman to whom the Lord mentioned the gift of life under the figure of the water of life, "Evermore give me this water." (John 4:15) R4146:6 From remote history people from every clime have sought for health springs and health foods that thus they might have a longer continuance of the present life, and, if possible, an annulment of death entirely. R4146:6 It is on such longings of the soul for continued life that patent medicines thrive. We are glad that there is such a longing for perpetuation of life. It becomes a basis for further investigation for eternal life. R4146:6
This bread— They did not yet get the thought, but rather were getting a natural thought, that Jesus was telling them of a still higher class of manna, the partaking of which would yield eternal life. R2651:5

[NTC - John 6:35]

I am the bread of life— That bread of life is the truth, particularly the truth related to the great Redeeming work of Jesus. He is to be the Bread of Life to the world because he bought the world with the sacrifice of his own life. R5087:6 As the Church now partake of the merit of Christ's sacrifice, and become members of his Body, the one loaf, so in God's due time the bread of heaven is to feed the multitudes of earth. R5087:6 Part of the "table of the Lord" (1 Cor. 10:21), a board richly spread with a bountiful supply of divine truth—bread of life and meat in due season and honey in the honeycomb, and the choicest beverages of milk and wine, and of the pure water of life, clear as crystal. R1899:2
Cometh to me— Not approaching as his hearers had done, coming across the lake, but as coming with hunger and thirst for righteousness, with a desire for the life eternal, and hence for the bread of life by which it might be attained.R2651:5
Shall never hunger— Whoever mentally accepts the merit of Christ's sacrifice, and feeds upon it in his heart, feeds upon the flesh of the Son of Man; partaking of the privileges of restitution (or in this age, justification) provided in him. R2652:2

[NTC - John 6:36]

And believe not— Their slowness to receive him, and the slowness of the people of Israel in general, was not an evidence that he was not the Messiah, but rather was an evidence that they were not in a condition to receive the Messiah.R2652:2

[NTC - John 6:37]

The Father giveth me— It was not God's purpose that he should attract all the Jewish people, but merely that he should draw, by his gracious words and by his miracles, such as the Father had "given him"; such as were pleasing to the Father. R2652:2 Not all are called, not all are drawn. R5719:2 No one has a right to expect an answer to prayer except one who has become a disciple of Christ through full consecration, with the exception of minor children, one or both of whose parents are disciples of Christ. R5833:2
Shall come to me— Having first been drawn of God through the truth (verse 44). NS344:4; CR131:6
In no wise— The thought is suggested that there are many more worthy to have the Master's attention, that we are too insignificant, too sinful, for him to recognize. But faith holds on. R3848:3
Cast out— Reject. R4476:2, 4147:6 Assuring us that the drawing of the Father which brings us to him will insure for us his aid, his succor, his assistance, his acceptance. Thus, if we fall it will be our own fault, because of failure to heed his voice. R4148:5 But he would also have us understand that it is no easy thing to follow him, for his was a thorny, difficult way, promising no gratification to the natural man. R540:3 It says not one word about his holding men who come so that they cannot go from him again, crucify him afresh and do despite to the spirit of God's favor. R1698:5

[NTC - John 6:38]

I came down— In his pre-human condition, when in the form of God, a spirit being, Jesus was humble. He did not meditate usurpation of divine authority to exalt himself, to seek a name higher than his own, as Satan did. R5846:6
Not to do mine own will— The Son was worthy to be the executor of the great plan of Jehovah, because he had no will of his own, but renounced his own will that he might be filled with the Father's spirit and do his will in every particular. E60 Our consecration, like that of Jesus, should be to do the will of our Father in heaven. The fact that you have any choice or preference as to what you shall do is an evidence of itself that your will is not dead. Consecration to a work of our own choosing merely, will never bring us the great reward. R317:1 Honey was forbidden in Israel's meat offerings to teach us that whatever is sweet to nature must be disowned, if we would walk after the example of Christ, who pleased not himself. R84:6*
The will of him— At our consecration we say to the Lord, All my life is in your hands; do with it as you please. If it means joy or pain, sacrifice or pleasure, we surrender our own will in the matter. R5086:5 The Master always had this disposition of reverence for the Father, and of full trust and confidence in the divine wisdom, love, justice and power. R5846:6 Holiness in the sense of complete submission to the will of God; loyalty, a complete giving up of himself to the Father's will, whatever it might be. CR462:5; R5421:6 God is the great master workman and Jesus is the great chief agent in doing all the work God intended should be done. CR346:3 Because he had fully submitted his will to the Father's will and he had made the Father's will his own, therefore they were one. (John 10:30) SM493:1 Instead of being the Father masquerading as a man, Jesus was the Logos, the Word, or Message of God, whom the Father had sanctified and sent into the world to be the world's Redeemer. R5378:6, 3076:4; CR290:2 There is one God, the Father, and one Lord Jesus Christ (1 Cor. 8:6), and nowhere in the Scriptures are these said to be equal in power and glory. R4107:1
That sent me— Nor does the Son claim higher honor than to be the Father's agent and messenger. HG297:2

[NTC - John 6:39]

And this— In the next two verses the Lord seems to distinguish between the two classes of saved ones, verse 39 referring to the elect class of this Gospel age, and verse 40 to the general blessing upon mankind to follow this age, during the Millennium. R2652:2
Of all— Everyone who obeys the leadings of divine providence, and attains to the likeness of our Lord Jesus in his heart intention (not perfection of the flesh), shall be saved in this great salvation. R2652:4
He hath given me— The elect are frequently, as here, spoken of as specially given to Jesus, while the whole of mankind are referred to as his because bought with his own precious blood. R2652:3
Lose nothing— Of such it is written, "No man is able to pluck them out of my Father's hand." (John 10:29) R2257:4 Not so much in respect to all who shall hear the tidings, nor to all who shall be drawn by the message of grace in Christ, nor to those who are called or invited to run the race of self-sacrifice, but especially in respect to the number who shall constitute the Bride of Christ, and to the character of all who shall be in that company. R2652:4
Raise it up— To the glorious station of glory, honor and immortality. R2652:4 As the baptismal candidate gives himself into the hands of the administrator to be buried, and then to be raised. HG264:5 It is of God that the dead are to be raised, but by Jesus. Our Lord is the Father's agent in carrying out the entire plan of redemption. His power is delegated. He and the Father are one in man's redemption, though not one in person. R2001:2; F399
At the last day— The seventh of the great week of thousand-year days; the Millennial day. R2652:4, 4148:4

[NTC - John 6:40]

That every one— Not the joint-heirs, but the remainder of mankind whose ransom price our Lord Jesus has paid, and whom our Lord Jesus himself is to draw during the Millennial age. R2652:5
Which seeth— Their blinded eyes being opened in that Millennial day, as the Lord promised through the prophets (Zech. 12:10); but not until the god of this world, who now blinds the eyes of their understanding, shall be bound for the thousand years. R2652:6
And believeth— Even as the Father's drawing is not a compulsory drawing, so likewise the drawing of the Son will not be compulsory. R2652:5
I will raise him up— To perfection also, though theirs will be an earthly, and not like the others, a heavenly perfection. R2652:6 If it be remembered that it is "God in Christ reconciling the world to himself," (2 Cor. 5:19) it will be seen that we honor both the Father and the Son. R27:5*
At the last day— But not at the beginning as with the "elect" of the "first resurrection." R2652:6

[NTC - John 6:41]

Bread which came down— The Passover bread was unleavened. Leaven is a type of sin. Had he been of the Adamic stock he would have been leavened; but his life, unblemished, came from a higher, heavenly nature, changed to earthly conditions. R5192:4, 2772:3, 2272:1, 1636:6, 840:6, 466:6

[NTC - John 6:42]

The son of Joseph— Evidently a sarcastic intimation that he had been born out of fornication. Even if Joseph was not his father, yet if he came into the world by natural generation, it would have been true, for he was conceived before Joseph had taken Mary as his wife. R443:3 Contrast this with the respectful conduct of the fallen angels, who said: "Thou art the Son of God," (Mark 3:11) and "I know thee who thou art, the Holy One of God." (Mark 1:24) R1680:1

[NTC - John 6:44]

No man— There is a measure of selection or election as respects the class invited to constitute "the Bride, the Lamb's wife." "No man taketh this honor unto himself, but he that is called." (Heb. 5:4) R4883:1; HG410:1 God has divided mankind into two general classes—one is in sympathy with its environment and general alienation from God, not only outwardly at enmity, but in their hearts loving sin; the other, much fewer in number, has a love for righteousness and an opposition to iniquity, and loathes their own weaknesses and blemishes. NS624:2; R5303:3; CR392:4 The Church is not privileged to say, "Come," to whosoever wills, but only to "as many as the Lord our God shall call." (Acts 2:39) HG410:1; NS743:4 There is an exclusiveness about this: the time had not yet come, mentioned in Revelation, when the water of life shall flow freely, and whosoever will may come. (Rev. 22:17) R4148:1, 2508:1; Q824:4 The Father is not drawing all mankind now, but only believers. He is leaving the general work of drawing the worldly for the next age, the Messianic age. R4783:6 Jesus declared, "I pray not for the world, but for them which thou hast given me." (John 17:9) Similarly our prayers and appeals do not need to be put forth on behalf of the world in general, but in the interest of those who have the ear to hear and the heart to respond to the heavenly calling of this Gospel age. NS644:1; R5939:4, 2508:1 God's missionary enterprise is much grander and more comprehensive than Christendom's. God's plan is first to elect a "Royal Priesthood" during this age and have that priesthood teach, rule and bless the world in the next age. R536:2 It is only the few who are being drawn to Christ by a knowledge of the truth now, because only a few have a knowledge of the truth. R4783:6
Can come to me— As a disciple, a follower, a joint-heir in my kingdom; as a member of my Bride. R4516:3 In the present time, in the narrow way. R2759:5 The Father points them to the Son through the knowledge of simple truths. R5133:6 The Son receives these and acquaints them with the fact that he has already made atonement for sin. Then he guides them to the further privilege of the Gospel age, that they might become joint-sacrificers with him. R4352:5 Those whom the Father draws to Christ he, as an elder brother, receives as "brethren," and assists in walking in his footsteps in the narrow way of self-sacrifice, even unto death. E146 No one will receive the holy Spirit without having been drawn to Christ, but some may be drawn without receiving the holy Spirit. R5133:6
Except the Father— I will not draw my Bride, the Church, but the Father. R2759:5 The drawing is of God, and through his Word. Q282:1 But a small proportion of the nations was at that time drawn to Jesus by the Father through the word of grace. The great majority were blinded. R2615:2 The Gospel Church, under the Abrahamic Covenant arrangement, are drawn to the Son by the Father, "Given unto him." The world in the next age the Father will not draw, but the Lord Jesus will draw them to himself. R4387:6, 4049:1 Illustrated by the Vine, "the Father's own right hand planting." (Psa. 80:15); the Father making a marriage supper for his Son (Matt. 22:2); and John 10:29, "My Father, which gave them me, is greater than all." R4476:2 Jesus was the Father's agent, and he received them in harmony with the Father's arrangement. R5683:6 We must be drawn first before we can come to Jesus, and then we must come to Jesus before we can have access to the Father. (John 14:6) CR40:5 Our primary drawing and calling is of the Father up to the time when we accept his grace in Christ and make our consecration. R4645:2 The Father is credited with doing all the drawing of the Church, although our Lord Jesus and all the faithful of God have been his servants, represented by Eliezer, doing the calling and drawing in the Father's name. R1227:3; PD27/38Thus we do not read that Isaac called his own bride and then acted as a mediator between her and his father, nor that Isaac had anything to do with the drawing at all. R4516:3, 4476:2; PD27/38; NS293:4 When the Church shall have been exalted as members of his Body, raised up as sharers in the first resurrection, then he will begin his drawing work, which will not be confined to a special class. R2759:5, 1227:1 During the Millennium Christ will "draw all men unto himself" (John 12:32) whether they hear or forbear. All the drawing thus far done has been done by the Heavenly Father himself; not by a mediator, nor by an advocate. R4476:2, 4148:2, 2330:5, 1056:2; E146, 414; HG181:6; NS568:6
Draw him— Invite him. PD27/38; Q193:3 All of God's dealings with his intelligent creatures are on this principle of drawing, persuading and constraining, and not of compulsion. R1227:1; HG353:6 Instead of urging everybody to become his disciples and threatening them if they do not, the Master treats the subject in the very opposite style. NS344:5 There is room for difference of opinion in which the Father "draws" and "calls" the Church. Our understanding is that the Lord exercises a favorable influence upon a certain class only—an enlightening influence to the extent of bringing this class to a knowledge of Christ and of forgiveness of sins through faith in Christ. NS743:5 By the truth and by his providences. R1056:2 Whenever the truth reaches the heart and understanding, its influence is to draw, although the drawing may be resisted, not only in the present age, but also in the age to come. (Acts 3:23) R4783:6 That which the Scriptures speak of as a drawing of God seems to be a natural drawing along the lines of the flesh, not toward things sinful, but toward holiness, yet along lines which belong to the natural man. R5583:1 With some of the race, desire for God and righteousness has prevailed above the stupefying influence of the world, the flesh and the Devil. This class are drawn by the natural inclination of their minds Godward. SM428:5; R5320:2, 5053:6 In these persons that endowment which God gave to Adam and pronounced "very good" has been less impaired by the fall than it has been in others. Such naturally desire to have God's approval and his blessings. R5133:6, 5201:2 While those not born of religious parents have had a large experience with sin and alienation from God, others, born in a measure of justification, have had a measure of fellowship with God, as children of believers. These are in a favorable condition to be drawn of God. SM429:T The Gospel message knows nothing of the ordinary mission work of rescuing drunkards, harlots and the profane. While not refusing publicans and harlots it did not go about seeking them. It waited for them to seek for righteousness. SM176:3 Even when drawn, by the opening of our mental eyes to the truth, under the unfavorable conditions of the present time, we are not compelled to follow; we may "go away." (Verses 66 & 67) R1056:2 The Father draws to the Son for "justification by faith in his blood" those who love righteousness and hate iniquity, and are feeling after God, if haply they might find him. R4352:5, 4341:4 As Abraham did not send Eliezer to draw any maiden whom he met, but only one from among those already related to him, so God does not draw sinners (represented by the Canaanites, to whom Eliezer was not to go,) but only such as are already justified, in harmony with God—friends of God. R1227:2; NS293:5 Some of the Lord's followers were drawn to him of the Father before Calvary, and others have been drawn throughout the Gospel age; as the Apostle declares, "Even so many as the Lord our God shall call." (Acts 2:39) R4367:6
I will raise him up— In due time he will draw all men, and it is for this purpose that the Little Flock is exalted and associated with him, that the knowledge of the Lord shall fill the earth and the power of adverse influences be broken. R1055:4 Exalt him. R2759:5
At the last day— The Millennial day, "early in the morning" of that day. (Psa. 46:5) R2759:5, 2652:4

[NTC - John 6:45]

Taught of God— The source of all true knowledge. (John 17:17; Prov. 2:6) R3550:3 God, however, does not teach all in the same time and way. For 6,000 years he has been teaching the world the exceeding sinfulness of sin and its bitter results. By and by he will teach them the blessedness of virtue and holiness. R385:1* If led of the Spirit, we will take God's point of view in every matter. Our love will beget a desire to know that we may do his will; our diligence and patience will leave no means unemployed to gain that knowledge; our faith in God will lead us to place implicit confidence in his word; our meek humility will cast out pride and love of self-exaltation. R385:5* God uses various instrumentalities for communicating his instructions. They may come through his disciples, teachers, evangelists, etc., but they must all be recognized as emanating from the Father through the Son. Q843:4 Our Lord Jesus was and still is the Great Teacher of men by the appointment of the Heavenly Father, the great Master Teacher. Likewise our Lord appointed special teachers under him, the apostles, and still others, to be under shepherds of the Lord's flock. E50 As our Redeemer said to Peter, "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed this unto thee, but my Father in heaven." (Matt. 16:17) NS516:5 We should avoid following human teachers as leaders. Their teachings should be received only so far as they harmonize with the word of truth. R386:4*Whoever the human agent may be that God has made use of to bring you a knowledge of the truth, he was simply an index finger to help you trace it for yourself on the sacred page. R1321:1 God is teaching us through the words of the Bible. CR454:5 This precious truth is God's message to you, not man's. No such high and glorious hope could ever have entered into the mind of mortal man, had God not revealed it by his Spirit. R1321:2 No one can be a true child of God, "taught of God," and have reached an advanced position in the school of Christ, without having come to an appreciation of the spirit of liberty, which is associated with the spirit of truth, without wishing liberty of conscience for himself, and without wishing to grant similar liberty to others. NS64:1 It is not God's plan to build each member up in the knowledge of the truth independent of every other member. Each member of the Body must perform its part toward the building up of the whole Body. R386:1* Kept from the Adversary's blinding influences, and on the contrary have the truth revealed to them. R2268:1 Thus able to comprehend the dark and "hard sayings" (Verse 60) of Jesus, the meaning of which cannot be made plain to the masses, though even the world may be taught what they do not mean. NS307:3 The letter and the spirit of the divine word being the keys of the mystery of God. R2419:3 The Master desired that the disciples should come under divine, providential instruction, which he indicated would come through the Word of God. R5319:6 In his own appointed way God would bring to our attention whatever feature of divine truth would be "meat in due season" (Matt. 24:45) for the household of faith. R4685:4, 5615:4 The fact that the Great Teacher is present superintending the "harvest" work is, we believe, a further assurance along this line. R3856:5
That hath heard— No man can act unless he first hear. Q282:1 Those of mankind who have no ear to hear, or who never hear the message, are not drawn, are not called. Q282:1 If there were twenty people outside the door, and of the twenty, ten were deaf, and I went out the door and shouted aloud, "Every one of you that will, come in, I will give you a ten dollar bill!" How many did I call? Only those that had the ear. Q282:1
Cometh unto me— This is the sole object of truth. It is not given merely to gratify curiosity, nor simply to reveal God's character, but by that revelation to transform us into his likeness. R385:6* All who believed Moses and were taught of God were able to receive him when he was present in the flesh. R40:1*

[NTC - John 6:46]

Not that any man— If Joseph had been his father, this would not have been the fact, for his (supposed) "father and mother" they knew (verse 42). R443:3

[NTC - John 6:47]

Believeth on me— Not merely a mental assent to some facts connected with the divine plan of salvation, but a faith in the atonement sacrifice and conduct in accord with its opposition to sin; a living faith which manifests itself in obedience of heart. F160
Hath everlasting life— Not that believers have everlasting life in the full sense of the word, rather that consecrated believers are begotten to newness of life, have the new life begun in them. F161 He made these statements before they had received the holy Spirit at Pentecost. This was treating them as though they had the full initiation into the divine family. R5683:6

[NTC - John 6:48]

Bread of life— "Bread is the staff of life" amongst all mankind, the main dependence for this present life, and hence the appropriateness of the figure of speech which likens our Lord to the bread which imparts sustenance to the new life. R2291:3 The truth which brings us to the privilege of manifesting faith and obedience, and thus "laying hold on eternal life." (1 Tim. 6:19) R1878:3; E386

[NTC - John 6:49]

Did eat manna— A beautiful figure of the supply of grace in Christ. As it needed to be gathered daily, so our gathering is to be day by day. Feeding on the heavenly bread is to be a continuous privilege. R4012:5 Typifying spiritual food, the word of God, but in a deeper meaning, referring not only to the written word, but to the living Word, the true Bread of Life. R360:1* Some of this manna was put into the golden pot and hidden in the ark, illustrating immortality which the "Little Flock" shall enjoy, while, instead of this, the remainder will have eternal life supplied to them. R4012:1 As God did miraculously preserve from corruption the manna in the golden bowl, so it will not surprise us if, in the Kingdom, God shall show to the world the body of flesh—not permitted to corrupt, but preserved as an everlasting testimony of infinite love and perfect obedience. B130 Typified our Lord's flesh. R5343:1
And are dead— The type could sustain the natural life only for a brief season, but the real bread sustains spiritual life forever. In either case, however, the bread must be eaten. R38:3*

[NTC - John 6:50]

This is the bread— Along with the lamb, the Jew partook of unleavened bread, pure, unadulterated, figuratively separate from sin; symbolizing the precious promises which come to us from the heavenly Father through our Lord Jesus Christ.R2918:3
Down from heaven— Truly said, since he who had been made in the heavenly or spirit state had become earthly or human, being made flesh. R1014:6
A man may eat thereof— To grow strong in the Lord and in the power of his might, we must feed upon him daily—we must appreciate and appropriate the merits of his sacrifice. R5279:5
And not die— Though they sleep (in the Adamic death), they shall not be hurt of the eternal death (the second death) from which there shall be no resurrection. R1755:5 As the Israelites would have perished without food, so the spiritual Israelites would not have sufficient strength for the journey without heavenly food. R5279:4

[NTC - John 6:51]

The living bread— It typified the life-giving qualities which he possessed and which he sacrificed on our behalf. R4011:6
If any man eat— Feed upon. R2291:2 Including the thought of assimilation and absorption into the blood, signifying: (1) our appreciation of his sinlessness; (2) our faith in the fact that he offered himself a ransom for all; (3) our conviction that his sacrifice was acceptable; and (4) our desire for eternal life and the purity that is in Christ, and our separation from sin. R2291:5; PD67/79 Meaning the appropriating to his own use by the eater, of all the rights, liberties, and life which the perfect sinless "man Christ Jesus" possessed—no more, and no less. R1015:3 The trouble with the world is that they are starving to death, and have been since the Garden of Eden. R4247:3* What he gave up when he died is ours—it is free to every child of Adam. But it will give life only to such as eat, by faith appropriate, those rights and privileges freely given to us of God through Christ Jesus. R1015:3, 936:3 We cannot eat anything that is alive, nor would anything that dieth of itself (by disease) be fit for food. There was no way to give us this life—food, except by the sacrifice of the man Christ Jesus, who did not die because his life was forfeited, but who gave himself a ransom. R1014:6 In the Passover, through the blood-shedding, the life of the Israelites was preserved; but the wilderness journey was before them, and they had to eat the flesh as well. Through the shedding of Christ's precious blood we have life. But that is not all. The journey of life has to be pursued, enemies overcome, and discipline perfected—this requires heavenly food. R1321:6* An out and out contradiction of all the various claims to the effect that a knowledge of the historic Christ and of his sacrifice for sins is unnecessary to salvation. R2291:4
Of this bread— Instead of the lamb would be the unleavened bread, representing our Lord's flesh. SM563:3 To eat the flesh of Jesus literally would have merely produced flesh; but to eat in the sense of appropriating his spirit and disposition is to partake so that our Lord's qualities become ours. R4012:5
The bread— During harvest there is reaping. Then follows the gathering into the barn. After a little time to season, comes the threshing; then the winnowing. Next comes the grinding of the pure grain; followed in due time by the kneading together of the fine flour. Finally the oven does its work (well heated), and the bread is ready for the hungry. R57:1*
I will give— He had not yet given his flesh, through he was in the process of giving it. He was drawing out its vitality, its strength, in their service, but would complete the work of his sacrifice by surrendering his all to death. R4147:1 To suppose that our Lord's fleshly body was raised on the third day, would be to suppose that our Lord did not fully pay over the price necessary for our redemption, and would contradict his statement in John 6:51. R4123:6, 1247:6, 253:3 It is our Lord who is sacrificing his "flesh." All the merit belongs to him. R4491:2* As fleshly Israel gained a standing before God through the typical broken body and shed blood of bullocks and lambs, so do we in the merit of the sacrifice of our Redeemer. R1336:3
Is my flesh— Man is of the human or flesh nature; hence if the spiritual son of God would give to dying men the bread of life, it must be flesh, full of life-giving nutriment. R1014:5 It was the flesh which he sacrificed for us, not his pre-human existence as a spirit being; although that was laid down, and its glory laid aside, in order that he might take our human nature. R5870:6, 2772:3 The new creature's life was not given for the life of the world, the new creature was not sacrificed for sins. R4108:5 Flesh and blood uniformly represent human nature. (Matt. 16:17; John 1:14; Col. 1:22; Phn.16; 1 Cor. 15:50; 1 Pet. 1:24, 3:18, 4:1) R611:2 The fact that our Lord Jesus was holy, harmless, undefiled and separate from sinners, and without any contamination from Father Adam, and hence free from sin, permitted him to be the Redeemer of Adam and his race. R2772:3, 2291:3 As it was the mission of our Lord not to rule or judge the world at his first advent, but to lay down his life for the world; so it is the mission of the Church not to rule or judge the world but to "lay down our lives for the brethren." (1 John 3:16) R2415:3 The Church is to be counted in as part of that "flesh;" as Paul states, "They two shall be one flesh...I speak concerning Christ and the church." (Eph. 5:31,32) R4491:2*
Which I— The new creature did the sacrificing of the man Christ Jesus, and was the one recognized of the Father. R4108:5
Will give— Jesus kept the law inviolate, therefore he had a right to life, hence the Law did not demand his death, but when he died it was willingly a sacrifice for our sins. R608:1 Never to take it again. Consequently, when he was raised again, his existence was in a new nature, that our benefits might not be interfered with, and also that the abundant power of the divine nature might be exercised in actually reclaiming from sin and death those whom he had legally rescued. R1592:1, 1247:5 Our Lord could not take it again without taking back the price of our justification. R1228:5, 253:3, 16:6; NS177:5 He did not conquer nor overthrow justice, but recognizing the justice of the law of God in the forfeit of the sinner's life, he purchased it back with his own. R251:6, 15:4 Therefore it could not be resumed by him, and constitute his resurrection body. R1995:6 Therefore he no longer lives the life in the flesh, the human life, but, having sacrificed that, he is now highly exalted and ever liveth as our divine High Priest. R1806:2 Nor could he return in the flesh. R1873:4 If by Jesus' flesh and blood we are to understand Jesus' spiritual nature, then Jesus cannot now nor ever be a spiritual being, seeing he has given that for the life of the world. R719:3, 611:1 As God so loved the world that he gave his only begotten Son to redeem them, so likewise Christ loved the world as freely to become the instrument of Jehovah for its salvation. R2099:3*
For the life of the world— The Son of God was made flesh that he might give his flesh for the life of the world. He was transformed from the spiritual to the human nature, so that he might give an exact equivalent for that which was lost. R1673:3 The giving of our Lord's unblemished flesh as a corresponding price for father Adam's condemned flesh constituted the purchase price by which Adam and all his race was redeemed. R2291:4 As the price paid by the Lord was a corresponding price, this proves that those for whom this price was paid had lost or forfeited just such things as corresponded to what was paid. R1228:4 He did not purchase the divine nature, but purchased father Adam and all of his posterity according to the flesh—human nature. The Church has given up human nature, therefore never shall reach human perfection. But, while developing as new creatures, they need the imputation of the merit to cover the blemishes and imperfections of original sin. SM667:1

[NTC - John 6:53]

Then Jesus said— While our Lord addressed these words to the Jews, he intended them more particularly for us to whom they have been communicated and by whom they have been more fully understood. R4147:4
Except ye— The Church. Q279:2, 703:T Thus by faith. R1800:6
Eat— But they could not eat him while he was alive, nor could they even understand what he meant. R4147:1 The eating is as much a symbol as the flesh and blood. R611:3 Assimilate and appropriate by faith. R3132:2, 611:4 Eat and digest the truth of his uncorruptness, "bread from heaven." R1636:6 We do not eat the flesh of Jesus literally—we eat it by faith; that is to say, we appropriate by faith to ourselves the merit, the efficacy, which was in his flesh and which he surrendered to death on our behalf. R4147:1;Q703:T; PT389:1 The result of such eating by faith implies our justification on the human plane. R4147:3, 611:5; SM563:3 We have already eaten the true bread, Christ, and appropriated his virtue and merit—by accepting by faith, as his gift of love, the blessings secured for us by his death—"a ransom for all." (1 Tim. 2:6) R1799:5 We are to continue to eat that we may grow stronger and stronger, to appropriate more and more the privileges which belonged to our Lord, but which he surrendered on our behalf. R4147:3 Eventually the whole world shall be privileged to eat of that flesh, to accept the grace of God in the cancellation of their sins, and to realize that these blessings come to them because Christ died for their sins. R4147:4
The flesh— Sacrificed humanity. R3132:2 Partake of his justification. Q279:2; R936:6 Primarily, the bread (of the Memorial) represents our Lord's broken body. F465 Represents restitution to human privileges, i.e., the means to its attainment, and restores to man the life which he had forfeited—the life lost in Adam—human life, earthly life. R5342:3 Jesus was so in the habit of saying peculiar things that if they stopped to quarrel over them, they would have been led away from him. R5230:6, 2447:3
And— There is a difference, we believe, between the bread and the wine. The Church, in order to be accepted of the Lord as members of his glorified Body, must share in both of these by participation. R5342:3
Drink his blood— Additionally, those who are rightly influenced by the eating, drawn to a full consecration of their all to him, receive a special invitation during this Gospel age to drink of his blood. R4147:3, 611:5 Share his sacrifice. Q279:2; R536:6 The cup (of the Memorial) represents his blood, which seals our pardon. F465 The blood is the life in Scriptural language, and hence ordinarily the Jews were not to drink blood; to do so would make them guilty, or responsible for the death of the person or creature. R4147:3; SM564:T Those who partake of the blood of Christ in the communion cup symbolically represent themselves as guilty of his death unless they see it signifying his death as sealing the New Covenant, and their laying down their lives with him in the great sacrifice through which the New Covenant will be established. R4147:4 The world, when dealt with in the next age, by Jesus, will indeed have the opportunity to eat of his flesh—appropriate the merits of his sacrifice, but no opportunity of sharing in his cup, drinking his blood. R5342:2, 5087:6; Q279:2; SM564:T The world will not share in the sufferings of Christ. The Lord said, "Drink ye all of it"—drink it all. (Matt. 26:27) There will be none for the world to drink. R5342:3 It is not shown symbolically anywhere in the Scriptures that the world will partake of the blood, and thus participate in the sufferings of Christ. R5342:5, 5421:4 All who accept this invitation to drink of the blood thereby pledge their lives in the same service for which he gave his life. This thought is entirely additional to anything in the Jewish Passover type. There is no intimation that any of the household were to partake of the blood of the slain lamb. SM564:1 Symbolically, the cup signifies the sacrificed life. The world will have no share in the sufferings of Christ, represented in the cup. R5342:3, 5421:4 The cup, his shed blood, the blood of the New Covenant shed for many for the remission of sins, had the same significance as the broken bread; our partaking of it also meaning our appropriation of the benefits of his sacrifice, thus securing our justification. R1800:6, 3880:2 Does not this apply to the sufferings of Christ even unto death, the sacrificial cup, members of Christ's Body? Are they not the only ones that have any life in them? R4489:2* This blood and its use are shown in the Atonement Day of Lev. 16 and in the blood of sprinkling in the Law. (Exod. 24:8) R5342:6
No life— Unless he had sacrificed himself for us, we could never have everlasting life. R1636:3, 840:5 To appropriate his flesh and its merits to ourselves we must acknowledge our own helpless and hopeless condition and rely wholly on him and his work for us. R1336:3, 5342:2, 611:4 They will be accounted or reckoned as beginning to live from the time that they begin to eat, but they will not be fully alive, perfect, until the close of the Millennial age of trial or testing. R3132:3
In you— Inherent life—life in themselves. The difference between this life and ordinary life is that the former is inherent, and the latter maintained. R5609:1, 5342:3, 936:6; Q279:2 Not only did the breaking of Jesus' body provide the bread of life by which a man, eating, shall never die; but it also opened the "narrow way" to life, and gave us access to the truth, spiritual food, as an aid in its walking. R1636:3, 840:5

[NTC - John 6:54]

Hath eternal life— Our Lord's statements in many instances are made so broad that they cover, not only the Little Flock, but the Great Company as well. These, too, will have eternal life, but not immortality; not life in themselves. R5343:1

[NTC - John 6:55]

My flesh is meat— The typical lamb represented Jesus himself, his own sacrifice for the sins of the world. NS75:1
Indeed— Meaning that this is the most valuable food and drink ever known. R5343:1

[NTC - John 6:56]

He that eateth— Continuously. R2291:3 The idea that we are all right, and sure of the Kingdom because of an experience we had five, ten, twenty or forty years ago, is a dangerous one. What is our condition now? R38:5* Appropriate his merits; justification. R936:6
And drinketh— Continuously. R2291:3 Share with him in his sacrifice by rendering their justified humanity a sacrifice to his service. R936:6

[NTC - John 6:57]

Hath sent me— Jesus was the honored servant of Jehovah, and his representative among men in the fullest sense. E43

[NTC - John 6:58]

Came down from heaven— Whatever others may think or say of him, he claimed to be sent of God, and of heavenly origin. R1059:2
He that eateth— Not only was it necessary that Jesus should die, a meritorious sacrifice, but it is also necessary that all who would have profit through his sacrifice, must feed upon him, must appropriate the merit of his sacrifice. SM562:2 The eating of the Lamb signifies our appropriating justification from sin. We eat by faith, and therefore are said to be "justified by faith." SM562:3 The more we eat, the greater is our feeling of satisfaction in respect to our freedom from condemnation and our reinstatement in divine favor through the merit of our Passover Lamb. SM562:3

[NTC - John 6:60]

This is an hard saying— A difficult saying. R5088:2 It was a custom with Jesus to express truth under cover, in "dark sayings," and to many this is one of the darkest. R611:1, 5506:3 Our Lord spake in this dark manner with the very intention that the majority might not understand. NS307:2 We can imagine their consternation, and to assist us in sympathizing with them we should remember that they were not spirit-begotten, because Pentecost had not yet come. R4146:6 Today, while it is generally recognized that Jesus did not mean that they were to eat his literal flesh, few have a very clear idea of what he did mean. R611:1 Considerably true is the claim of some that the doctrines of Christianity can be better gleaned from the writings of the apostles than from the sayings of Jesus because he spoke to none who had been spirit-begotten. R5088:2 Similarly, shortly after, when telling the twelve of his approaching crucifixion, Peter brought upon himself a rebuke by saying, "Far be it from thee, Lord. This thing shall not happen unto thee." (Matt. 16:22) R4756:1 Are not some who were co-laborers, now stumbling at the word that the suffering of the Church as a sin-offering by the High Priest of our profession is a hard saying and will have none of it? R4489:3*
Who can hear it?— Nothing can be explained, only to such as are able to receive it by previous leading or training. R38:5* So today there are some who cannot receive this teaching, which is the fundamental one of the Gospel of Christ. R4147:1

[NTC - John 6:61]

Doth this offend— What consternation would follow in the churches today if the ministers of the Gospel should similarly declare the whole counsel of God! How quickly they would become unpopular. R5507:6, 3153:2

[NTC - John 6:62]

Ascend up— A part of the great lesson that Jesus was no longer dead, and no longer flesh—that he is "highly exalted." PD71/85
Where he was before— On the spirit plane. R5578:6 Proving the Lord's pre-existence. R1161:4 Identifying the "Son of Man" with the Lord of glory, and with the man Christ Jesus, who gave himself, and with the pre-human Logos, which came down from heaven and was made flesh. E150 We conclude that before his advent to earth he occupied the right hand, or chief position on the heavenly or spiritual plane, but not so exalted as his present position at Jehovah's right hand. R1059:3, 445:5* Referring to a difference in nature, in condition, from that he then had. Jesus had been in the world many times before, but never before was made flesh. R5622:4 Not merely a return to a previous place; rather, it should be understood to signify a return to a previous condition, a spirit condition. R5589:5 His memory extended back to his previous existence with the Father before the world was. R1916:5 The Bible nowhere tells us that Jesus took the human nature to keep it forever, and to return with it to heaven, where it would be completely out of order and out of place. HG627:6

[NTC - John 6:63]

Quickeneth— Has an invigorating influence upon. R193:1*
The words that I speak— Although the apostles explain the philosophy of the divine plan in great detail, yet in Jesus' sayings we find the very essence and kernel of the Gospel, and nowhere are the terms of discipleship more carefully laid down. R5088:5 They are spirit—To impress his disciples with the thought that they should not take his words too literally, but should look for the deeper meaning, which they could not expect to get until after his ascension. R5088:5 The words of Jesus were spiritual and could be understood only by those possessing the spiritual key, the illumination of the holy Spirit. R5088:5 It is useless to pray, Lord give us the Spirit, and neglect the Word of truth from whence that Spirit is to be supplied. Many seek the outward signs as proof of relationship, instead of the inward witness with the Word of truth.R376:3; E225 If we merely pray for the Spirit and do not use the proper means to obtain the Spirit of truth, we will continue to be at most "babes in Christ." E225 Independent thinkers, rejecting the dogmas of the past, have rejected the Bible also. These wander hither and thither, hungering and thirsting, looking for the Bread of life, and finding it nowhere, because they seek not where alone it is to be found. OV260:2 Jesus did not say that his flesh was spiritual, but his words. R611:1
They are life— In the sense that they conveyed the great message of the terms upon which we may have everlasting life and become his joint-heirs. R5088:5 This quality of the Lord's message makes the religion of the Bible different from that of all the heathen—a message of life as well as of holiness, of forgiveness as well as of condemnation, of love as well as of justice. R4644:6 Moses, personating Christ, foretold the blessed influence of the Lord's words, saying, "My doctrine shall drop as the rain; my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass." (Deut. 32:2) R1937:2

[NTC - John 6:64]

There are some— The Lord's preaching always produced two opposite effects upon the multitudes that heard him: he attracted one class and repelled the other. R5507:6
Jesus knew— The Lord's message and leading were so much intended to shake off and repel one class as to attract and hold another class. R2257:3

[NTC - John 6:65]

Therefore said I— We read nothing of our Lord's becoming excited to a frenzy and appealing to the people and teaching them that they were about to fall into an eternity of torture if they did not receive him. R4147:6
Except it were given— Ye have seen me and believed not; because ye are not of the flock of sheep whom my Father hath given me to lead at the present time. R4147:6

[NTC - John 6:66]

Of his disciples— Of course they then ceased to be his disciples and were no longer so recognized. A disciple is a pupil, a learner; and when a man ceases to be a student and pupil of Christ, he is no longer his disciple. R5508:1
Went back— Because of the claim of heavenly origin and pre-human existence. R1059:2; E89 Some because the chief priests said, "He has a devil and is mad." (John 10:20) Some because they did not understand his teachings. Others because his teaching drew the line too sharply between righteousness and sin. R2257:3 Failing to enter into the spirit of his teachings, failing to get the eyes of their understanding opened, because their hearts were not in the proper attitude. The way was too narrow for them; they had not a sufficiency of consecration or of love to lead them to the full surrender. NS382:2 The Lord's leading and the Lord's words lose their attraction to such, and they lose their interest correspondingly. R2258:4 Such siftings and testings of the Lord's disciples have been in progress throughout the Gospel age, and shall continue. R2257:3 This was at the Passover season (verse 4), when there seems to be a greater liability of falling into sin than at other seasons, a peculiar force of temptations. R3178:3
No more with him— We are intentionally exposed to the various voices which would call us away from our Shepherd, and from following in his footsteps. R2257:2 If the Lord had undertaken the work of the ministry according to the methods pursued today, depending for support on the good will and contributions of the people, the support would often have been very meager. R5507:6

[NTC - John 6:67]

Will ye also— The Lord turned to some of his faithful who had remained and who had taken his yoke to follow him. NS382:3 As our Lord was not expecting all to come to him, so he could not expect either that many would go on still further and make the consecration to walk in his steps in the narrow way and thus be partakers of his cup. R4148:1 Every trial, persecution and difficulty of life is permitted to come upon those who have made the covenant of sacrifice to prove them, to test their love, to see whether or not their characters are fixed in righteousness. R2258:3 Only the merest handful remained. R5507:6, 3153:2 There is just a tinge of disappointment in our Master's words. It was because he was true, noble and sympathetic, and loved his friends, the lonely sadness crept over him and found expression in these words. R1710:3 "The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul." (Deut. 13:3) R2258:1 When various voices call in various directions, away from the narrow way of consecration, and sacrifice, humiliation and self-denial, in answer to the Lord's query, "Will ye also go away?" we will answer as the apostles of old. R2258:5

[NTC - John 6:68]

To whom shall we go?— Peter had known what it meant to seek God's favor and everlasting life through keeping the Law; and had been discouraged, finding himself condemned both by the doctrines of the Pharisees and by his own conscience. Doubtless, also, he knew something of the various heathen philosophies. R1711:1 Peter's faith and hope had found in the doctrines of Christ a foundation and anchorage which they could not find elsewhere. R1711:2 So it is with us, we decide that although we have liberty to turn from the Lord, we could not think of so doing. We have formed a hatred for our former taskmaster, sin, and a dislike for the wages, death. NS382:4 For the consecrated to turn back would be to "turn back unto perdition," to the second death. R2258:5 Having once heard the good tidings—the words of everlasting life—for what would we exchange it?R1711:2 Those who will stand the test here will be just like those for whom Peter spoke in the previous harvest testing. We will abide with and follow the great captain of our salvation: in his words and love and service we live and move and have our being as the elect of God. R1711:6, 2558:6 We would starve spiritually if we went to any other than the Lord's table. R5570:4The true people of God have no desire to go to any one but him. If they stumble, they recover themselves, avail themselves of his arrangements for forgiveness and press on. R5218:3 Having heard the calls of the world, the flesh, and the devil, they have seen the emptiness of all their false promises, and how none of them can give a satisfying portion. R2258:5, 2257:2 How long it takes us to learn assuredly that worldly pleasures are fleeting, and that they have a bitter which counterbalances every sweet, and that the tendencies of Vanity Fair are quite contrary to the new ambitions, new hopes, new desires of our new natures! R2257:6
Words of eternal life— The message of eternal life. R3795:2 His teaching was that as a result of the ransom-sacrifice, which, by divine love and arrangement, he was about to give for all, all shall have the opportunity of everlasting life. R1711:1 He has been feeding us on the message of truth and life. R5570:4 The promised reward of righteousness through Christ, which he has promised to them that love him—namely, eternal life. R2258:5 The class who hear the Master's voice are most wonderfully blessed. These find in his word the promise of a blessing in the life that now is and also in that which is to come. NS412:1 We are so in love with the Savior, the true yoke-fellow, who has become our burden-bearer and the burden-bearer for the whole world, that we could not turn back. NS382:4 There is no other message of eternal life open during the present age than the call to joint-heirship with Christ, suffering unto death with him that we may share his glory thereafter. SM347:2 So it has been from that day to this, amongst those who have really heard and truly appreciate God's message through his Son and through the apostles. They have found in the Gospel message the only balm for this present life, the only explanation of the present unhappy condition. NS495:3 In the present harvest of the Gospel age, we have seen many of the "deep things" in the divine plan; clear lessons of the great Teacher—the words of glory, honor and immortality—words of eternal life. R1711:4

[NTC - John 6:69]

That Christ— Peter recognized Jesus as the Messiah sent of God to be the Life-giver to the world, the true light that shall ultimately lighten every man that cometh into the world. (John 1:9) R1711:2 The refreshing evidence that the truth had taken fast hold of some. Not only was Jesus' heart cheered by Peter's zeal, but Peter also was blessed, "Blessed out thou Simon." (Matt. 16:16, 17) R785:2

[NTC - John 6:70]

Chosen you twelve— There never were to be more than these twelve. OV395:5, 396:1 The Lord's specialization of the twelve apostles is variously referred to. R5002:6, 1521:2 The apostles occupied a special place in connection with his Kingdom, his Church, assigned to no others. R2820:1 The commission of the apostles was, in the main, the same as the commission of the Lord and of the whole church. It was to preach the gospel of the kingdom; but the twelve also were to be his witnesses to bear testimony of him after his death. R1521:5 Our Lord's object in selecting or ordaining the twelve was to so train and empower them, and to so establish their testimony concerning the truth of God, that other seekers might be convinced of the truth. (John 17:6-9, 20, 21) R1521:6 In making the choice the Lord doubtless took cognizance, not only of the willingness of heart on the part of these twelve, but also of the circumstances and fitness of the individuals for the pioneer work that was before them. R1521:3 The number corresponded to the sons of Jacob, the representatives and founders of the tribes of Israel, which in one phase of their typical character stood for the entire Gospel Church, and in another for the whole world. R1522:1 Seven reasons that these were ordained to fill the important office of apostles in the church; and four points on apostolic inspiration. R1524-1526 The early Church never regarded the apostles as lords in the Church; and the apostles never assumed such authority or dignity. Nor did any of these leading servants go about in priestly robes. R1523:5 They rightly reverenced the piety and the superior spiritual knowledge and wisdom of the apostles, and regarding them, as they really were, as the Lord's specially chosen ambassadors to them, they sat at their feet as learners, yet not with blank, unquestioning minds. R1524:4 We have their teachings in the New Testament, so full and complete as to require no addition; and hence the twelve apostles have no successors. E207; CR396:1 The early bishops, in accepting the title of apostles and claiming for themselves succession to the apostolic office, were honestly deluded, as much as were the people who thus acknowledged them. OV396:2 God gave the twelve to Jesus and he lost none of them save Judas, whose disloyalty had already been foretold. CR395:5 The other disciples, not so chosen, were also beloved of the Lord, and were doubtless in full sympathy with this appointment, recognizing it as in the interests of the work in general. R1521:3
Is a devil— Or adversary. R439:1 Upon Judas alone, of all who had to do with his death, our Lord placed the full responsibility and guilt. (Matt. 26:24) R4909:3, 1962:5 Jesus lost none of the twelve save Judas, whose disloyalty had already been foretold. OV395:5 In his own due time God brought forth the successor of Judas, St. Paul, of whom it is written that he was "not one whit behind the chiefest of the apostles." (2 Cor. 11:5) God ignored the choice of Matthias. OV395:4; R1522:2, 1523:2

[NTC - John 7:1]

After these things— At least six months later, quite possibly a year and six months later, than the previous chapter. Evidently there was a considerable time in which our Lord "could not walk in Jewry, because the Jews sought to kill him." R3509:4, 2437:2
In Galilee— His home, to the extent he ever had one, most of his time being spent there. R2448:1
Not walk in Jewry— Judea. R1069:3*, 2437:2
Sought to kill him— The scribes and Pharisees were jealous of his popularity, ashamed of his following and afraid that he would yet become the center of a futile movement antagonistic to the Roman government and their own prestige. NS629:5 They had greater animosity toward Jesus than toward John the Baptist, for in him they recognized a superiority over themselves, and because the ignorant, common people heard him gladly. R4130:2 Later they also sought the death of Lazarus, who was a living witness to his Messianic power. R2448:1; NS629:5

[NTC - John 7:2]

The Jews'— The usage of the Jewish people on this occasion is described in lengthy quotes from Edersheim and others. R3509:1, 2438:5
Feast— From the 15th to the 22nd of Tishri, the seventh month, corresponding closely to October 1, but varying according to the Jewish calendar, which was calculated on lunar time. R3508:3
Of tabernacles— Held in connection with the Day of Atonement and its sacrifices for sins, which typified the better sacrifices of the Gospel age and the ultimate atonement for the sins of the whole world. R3508:6 Dwelling in booths. R3508:3 Instituted at the time Israel passed from the wilderness into the land of promise. It commemorated the wilderness life and the entrance into Canaan, where they were privileged to enjoy their inheritance. R3509:1 Really the festival of the New Year, and a kind of thanksgiving occasion for the ingathering or harvest of the year. R3509:1 This and the Passover Feast divided the Jewish year. On these occasions people from all over the kingdom were expected to visit Jerusalem to spend a week in fellowship, in thanksgiving to the Lord and the making of vows. R3508:3 These two festivals represent the beginning of a year—the one the civil year, the other the church year, yet both might be termed religious since the entire national government was built upon a religious foundation. R3508:3
Was at hand— This was the last feast of Tabernacles attended by our Lord, occurring just six months before the crucifixion. R3509:4, 443:2*

[NTC - John 7:3]

Go into Judea— Where the most learned men of the nation would have an opportunity for seeing, criticizing and fault-finding, and if possible, refuting his claims and miracles. R3509:5,2437:2, 1069:4

[NTC - John 7:4]

If thou do— Either do something, and make yourself great in the eyes of the whole world, or give the whole matter up and admit that your claims to Messiahship are fraudulent. R2437:2
Shew thyself— Their interest all along had been rather of pride than of faith. R2437:2

[NTC - John 7:5]

Neither did his brethren— His kinsfolk. R2437:2 Probably his cousins, for cousins at that time were called "brethren." R3509:4 In olden times the expression "brethren" signified kinsfolk, including cousins as well as brothers. R2424:6 They seemingly could not understand why he was so revolutionary in his teachings and so antagonistic to all the recognized religious teachers of his day, while his mother doubtless still pondered the mystery in her mind. R1736:5 Persecution from his earthly kindred was not lacking. He was unwelcome in the home of his childhood. (Matt. 8:20) They seemed ashamed of the unpopular notoriety which his course brought upon them as a family. R1069:3* So it will probably be in the end of this age with the Body of Christ. The separation must come closer and closer, with friend after friend departing. R1069:4* Mark 3:20,21,31 (Diaglott) seems to indicate more a spirit of fear and anxiety on the part of the Lord's mother and brethren, than of opposition. R1736:5 His mother was doubtless always in sympathy with him, though she could not fully understand him. With a mother's love as well as that of a disciple, she shared his reproach and followed him to Calvary and the tomb. R1069:4*

[NTC - John 7:6]

Is alway ready— They might go at any time, but he was under certain restrictions. R2437:2

[NTC - John 7:7]

Cannot hate you— They had not drawn upon them the murderous animosity of the most influential and powerful class of the nation. R2437:2
Me it hateth— And they seek my life. R1069:4* Because of his faithfulness to the truth, which he came to the world to serve. R2437:2 In proportion as you "let your light so shine" (Matt. 5:16) the world will hate you as it hated me. Q321:4 If we are finding no opposition to the world it is because we have not been faithful to our Father's Word, and to our appointed mission in connection with it. R2437:3

[NTC - John 7:8]

I go not up— Evidently not for fear of death. He felt it to be his duty not to ignore the Father's plan, so as to require a special miracle for his deliverance, that the divine plan might not be frustrated. R2437:3 While realizing that he had divine protection until his "hour" should come, nevertheless he did not tempt providence by going unnecessarily in the way of danger, rather shaping his course according to the conditions he found. R3509:4 We should not needlessly place ourselves in positions of jeopardy, expecting the Lord to miraculously intervene for our preservation; however we are not to deny the truth or forsake a duty for the preservation of our lives. R2437:4
Yet— For our Lord to have gone up early to the feast might have provoked the animosity of the religious teachers the more. R3509:5 His delay in going was no injury to the publicity of his teachings, because the people naturally inquired for him, expressed wonder, discussed his claims and told one another what they had seen and heard in their own areas. R3509:5
Full come— Neither the time for manifesting his power to the world, nor to lay down his life as a sacrifice. R1069:4*

[NTC - John 7:10]

Not openly— Seemingly avoiding the very means of centering public attention upon himself which would favor the sentiment of making him the King. In the triumphal entry, he deliberately does the opposite. R2296:2

[NTC - John 7:14]

About the midst— He may have known that the rulers would seek to apprehend him at the beginning of the feast, during the commotion incident to the arrival of the pilgrims. Thus he deferred going until after the multitudes had gone. R2437:5

[NTC - John 7:15]

How knoweth— As a perfect human being his mind was active and strong, his reasoning powers astute, his perceptives awake to educating influences, his moral perceptions discarding all evil and his memory treasuring up all of worth. R1682:2 They knew of Jesus' power with the people through the spirit of the Lord and of his straightforward presentation of the truth. To this day this is true of the followers of Jesus. R5840:1
Having never learned— In any of their schools. R5840:1 His humble birth gave him none of the advantages of education or social culture, yet even at twelve, all that heard him in conversation with the learned doctors of the Law were astonished at his understanding and answers. R1682:1 The class chosen to announce Jesus as King of the Jews was not a prepossessing one (being "unlearned"—Acts 4:13). It was so unlike the expectations of the Jews and out of harmony with their religious teachers, that they failed to recognize Jesus as the Messiah. R748:1 Similarly the perfect minds of the resurrected Ancient Worthies will quickly grasp present-day knowledge and inventions. And as Jesus taught positively, definitely and clearly, so it will be with these. D626

[NTC - John 7:16]

My doctrine— My teaching. E50; R3726:5; NS773:5
Not mine, but his— Our Lord's discourses were along the lines of divine revelation—the Law and the prophets. We should teach, as his representatives, along the same line; not human speculations and philosophies, but the Word of God.R3726:5

[NTC - John 7:17]

If any man— Obedience is important if we want the Lord's help to understand the plan. R85:4*, 74:2* Mere depth of knowledge, power of discernment, or even prophetic insight, must be qualified by love of the truth, faith in God and devotion to personal holiness. R782:1* The intimation is that wrong-heartedness is intimately associated with wrong-headedness, as respects doctrines. R4334:2 If obedience to the Lord and to the truth brought us into the light, disobedience or loss of the Spirit of the Lord undoubtedly will lead us out of the light into the darkness prevalent all about us. R4334:3 Whoever, therefore, loses the doctrines of Christ after once having them, has surely done more than get his head confused; his heart must have been separated from the Lord previously. R5948:3
Will do— Wills, or wishes to. R285:5, 210:5* Fully consecrated to God and fully desirous of knowing his will and his plan. R5137:5 The Jews and the majority of professed Christians do not understand his words now; only such as have consecrated themselves to the Lord and have received the holy Spirit. R2419:3 For those who have made a covenant with him by sacrifice, a provision has been made whereby the willing, all desiring to do the divine will, and manifesting efforts so to do, are counted as righteous. R5137:5 If we are advanced in truth, we should also be advanced in holiness; and obedience to God's will is an important aid in knowing the truth. R24:6*
His will— The Father's will. R4334:2, 5948:3, 3188:4, 2453:6, 923:1 Whosoever will resolve that he will no longer fear man, neither be in subjection to the creeds of the Dark Ages, but accept the Lord as his Shepherd, and listen only for the voice of his Word, walking only in accordance with its directions, fearing God and not fearing man, shall be blessed. NS400:4 God's will represents actual perfection of thought, word and deed toward God, the Body of Christ and all mankind. This is the divine standard set up, but we are no more able to fulfill its demands than were the Jews. R5137:5
He shall know— Only from the "inside" can the great plan of God be seen and appreciated, and only the "brethren" are admitted to this inside view. R2453:6 In proportion as not only the Jews, but all others, come into close accord with both the letter and the spirit of the divine Word, will they find in them the keys of the mystery of God. R2419:3 He is revealed in one sense in the statements of his Word, but he is revealed to the heart when his statements are understood; and the spirit of obedience is essential to understanding. We are to grow in grace and in knowledge. R74:2* "Light is sown for the righteous." (Psa. 97:11) R4809:4, 1114:6 They shall not walk in darkness. R1114:6 These will learn faster to be able to prepare themselves for regal employment in the royal family. R285:5, 210:5* Those who sacrifice, suffer and endure most in the cause they serve—the Lord and the truth—are "always rejoicing" (2 Cor. 6:10) because, having done the Father's will, they know of Christ's doctrine. R1103:2 While education and thought-habits have much to do with our way of looking at matters, yet to suppose that honest-minded men, whose whole desire is to learn the will of God, could each go to the Bible and arrive at dissimilar religious views, implies either that God's Word is not a revelation, or that fallen man is so twisted that it is impossible for him to reason with the Creator. R922:6
Of the doctrine— We are living in a day when the very word "doctrine" seems offensive to the majority of Christians. Each denomination realizes its own system of doctrines is imperfect, and the same is believed in respect to all others.R5136:3 Our Lord associates his Word and doctrine with true discipleship. R3188:4* Instead of shunning doctrines, we should realize that they are the very things needed to cause the scattering of our darkness and superstitions, and to draw all of God's people nearer together. R5136:6 Evolutionists certainly cannot hold the fundamental teaching of Christianity. CR119:6
Whether I speak of myself— Whether Jesus merely made up these teachings himself, or whether he was the active agent of Jehovah in what he did and in what he taught. R5137:6 What we all need as God's people is to put away human theories and other gospels and take hold afresh on the Gospel of Christ. These other gospels are other messages of hope, aside from the one which the Bible presents. R5137:2

[NTC - John 7:18]

That sent him— Our Lord Jesus was and still is the Great Teacher of men by the appointment of the Heavenly Father, the great Master, Teacher above all. Likewise our Lord appointed special teachers under him, the apostles and others in the Church, to be under-shepherds of the Lord's flock. E50

[NTC - John 7:19]

Moses give you— God dealt only with one man in connection with the making of the Law Covenant; and that man was Moses, who stood in the position of a father to the whole nation, the nation being regarded and treated as children under age. R5046:4, 1725:3 As God's representative on the one hand, and as Israel's representative on the other, Moses could be and was the Mediator of the Law Covenant between God and that nation. R5046:6, 1725:4 Was our Lord deceived respecting Hammurabi's law, palmed off by Moses as of divine origin? No! R3177:4
None of you keepeth— Our Lord's censures of Pharisaism were not of their endeavor to keep the Law blamelessly, but for hypocrisy, claiming perfection and holiness with an outward cleansing, while their hearts were still impure, unconsecrated. B84 Since the Law was the measure of a perfect man's ability, no Israelite or any other man could get the blessings which it promised. All got more or less the curse or punishment, which failure to keep it threatened. R5946:3 They could not keep it, could not be justified by it. R4014:2 While the Jews had a blessing in the way of divine instruction through the Law, yet because unable to keep its requirements, they were specially condemned by it. NS18:5

[NTC - John 7:23]

On the sabbath day— So, during the antitypical sabbath, the Millennium, it will be declared to all the world that "whosoever will" (Rev. 22:17) may have life and health eternal if they take the steps of faith and obedience. B40

[NTC - John 7:24]

Judge not— The "doctors of divinity" of that time not only ignored our Lord's teachings, but opposed, and spoke evil against him falsely; warning and cajoling the common people, who heard him gladly, until they cried for his blood. R2432:3
According to the appearance— We cannot judge each other's hearts. We are incapable; and, besides, we are forbidden. R4334:2 If we see one doing something improper, we might say, "Your conduct would seem to be contrary to the Word of God." If he should reply, "It does not seem to me that I am doing wrong," we must not judge or condemn his heart. R5245:5; Q384:5, 385:3
Righteous judgment— There is a difference between judging the heart, which we have no right to do, and judging the conduct, which is right to do. But it does not follow that our judgment of another's conduct must always be right. R5245:5; Q384:5, 385:4

[NTC - John 7:26]

Do the rulers know— The fact that he was teaching publicly, and the rulers did not interfere with him, led to this inquiry. R2437:6 The common people always referred to the learned. R5087:2

[NTC - John 7:30]

Then they sought— When the rulers saw that their timidity was really advancing the cause which they hated. R2437:6
No man laid hands— Because they feared the people, that too large a proportion would have at least a sympathy for his teachings. R2437:5 He seems to have exerted that power which belonged to him as a perfect man over weaker, imperfect men—the power of his mind alone, we believe, which overwhelmed and cowed their fierce passions. R1715:6 However great a power Satan may exercise over the world, we know that his power does not extend to the Church. In Heb. 2:14 his "power of death" should evidently be translated "dominion of death." R1271:3
His hour was not— Everything that God does is in accordance with a definitely prearranged plan; and his appointed times and seasons are no insignificant or unimportant part of that plan. B25 The type could never pass away until its antitype had come, and the antitype of the killing of the Passover lamb must occur on its anniversary, the fourteenth day of Nisan. R2771:6,3526:1; F461, 481; NS77:5 When the appointed time came for the sacrifice of the Son for the redemption of the world, then the rulers of the darkness of the world had their way. R1682:1 But when his hour was come he opened not his mouth, nor resisted in any degree the throngs that sought his life. R1715:6

[NTC - John 7:31]

More miracles than these— Many of the multitude were favorably impressed and wondered if they could expect any greater miracles from Messiah than Jesus had done. R2437:5

[NTC - John 7:32]

The chief priests— The special opponents of our Master were not the unbelieving world, but the unfaithful professors of holiness and of devotion to the divine Law. So our special opponents are to be looked for within the nominal Christian church. R2437:3
Sent officers— Similar to the ones they sent to arrest him in the Garden of Gethsemane. R2467:6

[NTC - John 7:33]

Unto them— Apparently they felt they must hear some rebellious, anarchistic or blasphemous utterances from his lips or they would not be justified in the eyes of the people in making his arrest. R2437:6
Yet a little while— Only about six months longer. R2438:1
I go— Jesus had in mind the murderous designs of his enemies, and that it behooved the Son of Man to suffer and to rise from the dead. R2438:1

[NTC - John 7:34]

Ye shall seek me— The Jews have been seeking the Messiah during the eighteen centuries of trouble experienced since that time. R2438:1
Ye cannot come— Meaning, he was going to heaven. R2438:2

[NTC - John 7:35]

Whither will he go— The apostles did this afterward, preaching to the Jew first, and afterward to the Gentiles. R2125:3
The dispersed— There were probably more "Jews" living outside Palestine, among the nations, than resided in Palestine. R2125:3 The scattered Jews amongst the Greeks, speaking the Greek language, and not the Syrian, the language of the Jews in Palestine. R2438:2 It was to these "dispersed Jews," "Israelites" of "our twelve tribes" that James and Peter wrote epistles. R2125:3 Contrary to the teaching of "Anglo-Israelites," the scattered Jews were not considered lost in the Lord's time. R2438:2
Teach the Gentiles— It would not occur to a Jew that anyone claiming to be the Jewish Messiah would go to the Gentiles. R2125:3

[NTC - John 7:37]

In the last day— The eighth day. R443:2*, 2438:4 The seventh day. R3509:3 Seven days were devoted to sacrificing, seventy bullocks being burned upon the altar, and understood to be sacrificed for the whole world; but this eighth day was especially a Jewish day, the most joyous of this thanksgiving feast. R2438:4
That great day— The last day of the feast, early in the morning, a priest with a golden pitcher led a procession to draw water from the Pool of Siloam, to pour on the altar, apparently symbolizing the outpouring of the holy Spirit. R3509:3 When the religious sentiments of the people were at their highest pitch he called their attention to the deep spiritual things symbolized by them year by year continually. R3509:5
The feast— The Feast of Tabernacles; about six months after the third Passover which was observed by our Lord: about six months before his crucifixion. R443:2*, 3509:4
Jesus stood— Presumably it was just at the close of the pouring of the golden pitcher of water on the altar, with the multitude in the warm climate probably thirsty, aggravated by the sight of water, that Jesus made his announcements.R3509:5, 38:2* Using the pouring out of the libation as his text. Presenting himself as the giver of the water of life, as in the more private discourse to the woman of Samaria. (John 4) R2438:4
And cried— At the moment of the water offering there arose, so loud as to be heard throughout the temple, the voice of Jesus. He interrupted not the services, for they had for the moment ceased; he interpreted, and he fulfilled them.R2438:6*
If any man thirst— All have some conception of natural thirst, but there are other thirsts and cravings of the human nature which need satisfaction; cravings for rest, peace, joy and fellowship. R3509:6, 2438:5 All who have sought to satisfy the earthly desires of fame, pleasure or wealth have found that they do not satisfy, but those who have received the water of life have received the only satisfying portion. R2438:5 Before anyone can come to the Lord he must thirst, he must have an appreciation of that which the Lord has to give—the water, the refreshment of eternal life. Our thirst is our desire. R4132:4 Only those who have such thirsts are called upon; "Blessed are they that hunger and thirst." (Matt. 5:6) R3509:6 In the present time our thirst is in one sense of the word insatiable, in the sense that the Lord's blessings are so great and so good that we can never in the present day and present condition have enough of them. R4132:5 Nevertheless, there is a measure of satisfaction in our drinking, even in the present time. As a thirsty one at a fountain drinks with relish, with appreciation and satisfaction, only to take more and more. R4132:5
Let him come— The coming to the Lord is the approach of faith. R4132:4
Unto me— Let us see to it that we recognize no other fountain than the Lord Jesus, no matter how much we may appreciate the channels through which the supply may have come to us. R4132:5
And drink— The receiving of the Spirit is the satisfying of our thirst. All through life we are drinking at this fountain. We will not be satisfied until we awake in the Lord's likeness. (Psa. 17:15) R3510:1 Water is the symbol of truth. R4132:4

[NTC - John 7:38]

He that believeth— In the present time those who drink are merely the sanctified. In Rev. 21 we have the picture of the Body of Christ in glory, the New Jerusalem, from which issues the water of life which our Lord referred to in his discourse. R3509:2
Out of his belly— While the Lord will lead the Great Multitude to waters of life, they will not be, like the Bride, possessed of immortality, which the Lord describes as water springing up in his people. (John 4:14) R5865:5 Not fulfilled at Pentecost. There the Lord's followers began to drink and be united into one body. It is from this one body that the stream of water of life shall flow during the Millennium for the blessing of the world. R3510:1
Shall flow rivers— In each member of the Temple class already is a well-spring of truth and grace. When these well-springs shall be united to the great Head and Fountain, the results will naturally be a stream of good proportions; a river. R2508:3, 3510:2, 2424:4 Now a well of water in each believer's heart, overflowed many times, then the pure river of the water of life flowing wide and deep from out of the city and over the world. R118:1* The river of water of life does not flow at the present time. It cannot flow out to the "nations" until all the Little Flock as well-springs shall be brought together in the Kingdom. R2424:4 In order to be of the class from whom the great river of water of life will usher, it is necessary first that we come to Jesus and drink of him. As a result, all of the elect Church shall become minor well-springs in due time. R2508:4
Living water— Water of life—truth. R3510:2, 2424:4; E386

[NTC - John 7:39]

They that believe on him— They were not waiting as sinners for power. They were already believers in the Lord and already consecrated to doing the Father's will, but they had not yet been acknowledged by the Father. NS201:3 The holy Spirit was given as a guide and comforter of the heirs of immortality, ever since Jesus was glorified. R385:4*
The Holy Ghost— Variously called the holy Spirit, the Spirit of God, the Spirit of Christ, the Spirit of truth, the Spirit of a sound mind, the Spirit of sonship. The various qualities are all applicable to the same class, the spirit-begotten. R5582:6 The Spirit in the sense of a witness of our sonship; as a guide into all truth. R218:4
Not yet given— No manifestation of the Spirit of God, prior to the first advent, was exactly the same as that upon our Lord Jesus, from baptism to crucifixion, and upon his Church from the day of Pentecost until now. E176 The holy Spirit exercised upon the prophets and under which influence they spake and wrote is different from the holy Spirit granted to the Gospel Church since Pentecost; a spirit of adoption and not the spirit of prophecy. R3510:1; E177 Throughout the Jewish age God was the instructor of the Israelites through Moses and the prophets; but they were not sons of God. They did not have the Spirit's begetting to sonship, but were only a house of servants. R5582:6 The begetting power of the new nature was given after Jesus' death, resurrection and ascension, to those who waited to be adopted from the house of servants into the house of sons. R2788:2, 2584:1 Previously the holy Spirit simply signified a holy energy and meant no begetting to sonship. Only persons fully consecrated are spirit-begotten now, but any person might be used of the Lord as a servant. R5637:3 Even the angels, sometimes used of the Lord as his channels in communicating with the prophets, were not permitted to understand the meaning of their communications, any more than were the prophets. E178 Jesus sent out the twelve, and afterwards the seventy as his personal representatives. He gave them of his own spirit. But they had not been recognized of the Father, they must wait for the spirit-begetting and anointing. R5587:5, 4593:2; NS201:3 The power by which the disciples did miracles then, while it was holy spirit or holy power, was not their own, but the Lord's. He gave them power, but they received no power direct from God until Pentecost. R1416:6 No wonder the people were astonished at such doctrines as Jesus gave forth, for none could perfectly understand except through the enlightening influence of the holy Spirit, which was not yet given. R5408:2, 4146:6 They could not expect to get his deepest meaning until after the Master's ascension. R5088:5, 2456:5 Thus even the disciples understood not his statements of his coming death, and feared to ask explanations. They were only natural men; none were begotten of the holy Spirit until Pentecost. R5361:3, 5291:2, 2657:4 The Spirit dispensation began at Pentecost, after our Lord was glorified. R4908:5, 4593:2, 4146:6, 1962:2; OV407:3 This added to the difficulty of proving his resurrection to still natural men. It was needful to make this lesson relating to spiritual things so plain that the least of them might be fully convinced. R666:1; B129; D618; NS198:1, 655:6 At that time they must be taught spiritual things in a natural manner, in pantomime. NS198:2 Nor could they understand the times and seasons. B120 Jesus had many things he desired to make known to his disciples, and that were necessary for them to know, but they could not receive them as yet, because the holy Spirit had not yet come upon them.R2456:5 They were justified human beings, but not begotten new creatures, thus Jesus' teachings refer but little to the highest things. Though justified men, they must be begotten of the Spirit to comprehend spiritual things. R412:2 Thus there may appear to be, at times, a lack of harmony between the words of Jesus and those of the apostles. Our Lord addressed those who had not yet received the spirit of adoption, while the epistles were to the Church. R954:1* Thus the choosing of Matthias as an apostle was not a selection by the Church under the direction of the holy Spirit, for this was before Pentecost, and the disciples were not recognized of God as the Church. R1891:5 Jesus was especially alone in the world; even his disciples could not enter into fellowship with him in respect to spiritual things. R2649:6 Thus, although our Lord proved to his hearers that his pronouncement of forgiveness was backed by power and authority, he did not explain the how and why of his conduct, and hence left their questions unanswered. R2584:1 They were still natural men, not fully begotten of the holy Spirit, hence unprepared to understand spiritual things "for the natural man receiveth not the things of the spirit of God." (1 Cor. 2:14) R2981:6, 5065:6, 666:2 Thus the dying thief, while having an abundant reward for the words of comfort spoken to our Redeemer in the hour of his trial, will surely not be rewarded with a place in the throne. R2788:2 Hence, though their prayers were answered, they could not "worship in spirit"; neither in "truth," for the truth would only be revealed by the spirit's guiding them into it. (John 4:23) R2070:2 We are to tell the heavenly things, but not to the natural man. R5065:6 The period from Jesus' baptism to his ascension differs from the period after Pentecost as the Millennial age differs from the Gospel age. The consecrated in these two periods, to a considerable degree, walk by sight. R4908:6, 1962:3
Not yet glorified— The ascension of our blessed Lord to the right hand of power signifies his ability to "give gifts unto men." (Eph. 4:8) R1829:5 Being under condemnation, none could be adopted into God's family, begotten as sons, while they were yet sinners. Our Lord's death could not benefit them until he ascended to God and presented the price on their behalf. R2819:2 Until after the ransom price had been made at Calvary and offered in the Holy of Holies. R2456:5, 5088:5 He went into "the Holy Place" unglorified. HG23:2 He had received his glorious body in the resurrection, as shown in 1 Cor. 15:43, 44; but it remained for him to be honored, and officially receive divine approval. R2819:2 It was not possible until he had ascended up on high and presented the merit of that sacrifice on our behalf to the Father; not until it had been accepted by the Father. R3510:1, 5831:1, 218:4, 182:4; B120 The Pentecostal blessing was of the Father, but by the Son. It was the Father's recognition of the merit of the sin offering. R1416:3 Referring to the installation into the majesty of power. When the Scriptures speak of a glorious body, the glory of grandeur of the person is referred to, and not the glory or power of office. R262:2 The glorification, or instalment in honor and power, should not be confounded with the change, which occurred at our Lord's resurrection. Likewise the Church will be given spiritual bodies before sharing his glory. R2156:5, 169:5*, 168:5* From the time our Lord ascended up on high until the descent of the holy Spirit was ten days. R2075:5 The Scriptures speak of the Spirit of God as a special influence coming from God upon a special class, in a special manner, since a particular event, and not before that event. R5582:6Since glorification, the Lamb has been breaking the seven seals (Rev. 5), thus opening the divine plan before men and angels. We share this knowledge most because, the last seal having bean broken, the scroll is open to all. R2156:4 Hence, the holy Spirit poured out upon the Church at Pentecost became a sure indication that at that time our Lord had been glorified. R2155:6

[NTC - John 7:40]

Many of the people— How many, how few of the multitude who heard could gain any reasonable understanding of this message! R3509:5

[NTC - John 7:43]

There was a division— Some approving and some opposing. R3510:3 Because there is no fellowship between light and darkness, there can be no peace nor truce between the two. In proportion as the one obtains control, the other is excluded. R3510:3 With us, too, if we let our light shine, those who love truth will be attached in proportion as their hearts are sincere; those who love error will become antagonistic in proportion to their lack of sincerity. R3510:4

[NTC - John 7:45]

The officers— Representing the Sanhedrin; present in the Temple amongst the people, charged with finding some fault with our Lord's teaching and making it the pretext for a measure of insurrection, and further, the arrest of our Lord.R3510:4
And Pharisees— What a sad commentary, that the men seeking the apprehension and death of Jesus were the most influential men in the holiest nation of earth; Doctors of Law, corresponding in Judaism to Doctors of Divinity in Christendom now. R3510:5 Why have ye not—Is it possible that any man could speak in public and that keen-minded men such as you would be unable to entrap him so as to form a charge against him in violation of the Law of Moses or the Law of the Romans? R3510:6 Similarly, the soldiers who came to take him in Gethsemane were overpowered for a time by the majesty of his presence and obliged to retreat before him, though he rebuked them neither in word nor act. (John 18:6) R575:3

[NTC - John 7:46]

The officers— The very men that were commissioned to lay hands on Jesus and deliver him to death. R646:5
Never man spake— The man Christ Jesus "holy, harmless, undefiled and separate from sinners." (Heb. 7:26) R5003:2; E154 The teachings of Jesus has a positiveness quite different from the various speculations of the scribes. So it is always with the truth. Wherever there is confusion and mysticism, there is error and ignorance. R5408:2 While recognizing that he was far above their plane, they nevertheless were drawn to him because he was the burning (warm, glowing and sympathetic) as well as the shining light. R4967:3, 4675:5 He told the people that God loved them, that he did not despise them even though they were miserable sinners. R5275:6 They had never before seen one in whom was life: all others whom they had met, like themselves, were dying creatures, nine-tenths dead. R4107:4 We can reason together with God when we take the voice of his Son and reject the voices of the "Dark Ages." R3795:3 While our Redeemer's ability to teach came through the anointing of the holy Spirit, the public knew not of this. His right to teach consisted in the fact that he could teach, that he could make plain the Word of God. OV159:1, 151:5 The common people heard Jesus gladly, but did not clearly comprehend his teachings. Nevertheless, there was something very attractive in the Master's style, so that they would say this, though not fully comprehending. R3803:2 They perceived that he was a remarkable character. "All bare him witness and wondered at the gracious words that proceeded out of his mouth." (Luke 4:22) R4107:4, 3803:2, 1937:2, 1682:2; E154; NS629:2; SM263:1 He had allowed his words and his works to testify for him. R3788:2, 4308:1 However much we appreciate the miracles wrought by our Lord, that which appeals to us as the most wonderful manifestation is his teaching, his doctrine. SM263:1 As in John 6, they did not believe, although they recognized Jesus as a very wonderful personage. R4147:5 Truth, rightly divided and fairly presented, commands the respect, even of its opponents. Its symmetry and beauty will irresistibly stamp itself upon the mind. Paul's eloquence was this eloquence of truth; the result of a thorough understanding and conviction of truth. R646:5 The Lord's people are to set a guard upon their lips that they sin not with their mouths. (Psa. 39:1) In proportion as this is true, it will also be true that they will be wiser and more discreet in their language than others. R3511:1 It should be true with all of the Lord's followers that their speech should be with grace, well within the limits of reason and righteousness, and strictly in conformity to the Word of the Lord. R2437:6, 1937:3 It is so easy to say what ought not to be said, to cast reflection upon the character of another. Let us seek to be more like our Lord in this particular also—to speak as other men do not speak. R3511:4 "Thou art fairer than the children of men: grace is poured into thy lips." (Psa. 45:2) SM55:1
Like this man— Even his opponents recognized him as far beyond the ordinary of our race. E154

[NTC - John 7:47]

Are ye also deceived?— Jesus' teaching of the people was weakening the power of the scribes and Pharisees and of the traditions of the elders. R5561:2

[NTC - John 7:48]

Have any of the rulers— The Jewish clerical class—priests, scribes and Pharisees—represented that system as a whole. Our Lord so recognized them. He rarely rebuked the people for failure to receive him, but held responsible the "blind leaders." C168
Pharisees believed— In accepting their suggestions and blindly submitting to their leadings, some missed their privilege, and failed to enter into the blessings of the new dispensation. So it will be with a similar class in these last days of the Gospel dispensation. D65; HG717:1 The secret of Israel's blindness was that the religious leaders relied so implicitly upon their interpretations, that they could not regard the humble Nazarene and his unlearned followers except as imposters. R5926:3

[NTC - John 7:49]

Who knoweth not the law— Jesus perceived that those who sat in Moses' seat received not the message, and gave most of his time and attention to the lower classes who had not heard the invitation to the wedding feast. (Luke 4:16-22) R342:6, 2438:2 The theory of erroneous religious teachings is that ignorance and superstition are necessary for the preservation of sacerdotal power. Thus always has error hated the truth, and darkness hated the light. R5561:2

[NTC - John 7:50]

Nicodemus— In his heart believing Jesus to be a teacher sent from God, though doubtful of his being the Messiah. R2437:6 Mentioned three times in connection with our Lord's ministry: here, visiting Jesus by night (John 3), and in connection with his burial (John 19:39). R4173:6 Carefully excluded later from the trial of Jesus before the Sanhedrin. R1809:2
Saith unto them— Defending the officers. R2437:6 Nicodemus cautiously interposed on Jesus' behalf when an attempt was made to seize the Lord. R4174:1
Being one of them— Nicodemus, a member of the Sanhedrin. R2437:6, 1809:6

[NTC - John 7:51]

Doth our law judge— Nicodemus was making a plea for justice. R2437:6

[NTC - John 7:52]

Art thou also— We should not be content with neutrality in connection with the truth and its service, but be positive as far as possible, taking our stand for righteousness and on behalf of the Lord's cause and his brethren. R4174:1
Out of Galilee— Even this plea for justice was met with a sarcastic remark. R2437:6
Ariseth no prophet— Jonah, a prophet of God, whose prediction at another time came true (2 Kings 14:25), was from Gath-Hepher, in Galilee, contradicting the unscrupulous, or else ignorant, Pharisees. R3568:2*

[NTC - John 7:53]

Every man went— The meeting disbanded, the conspirators angry because they were foiled in their murderous attempt. R2437:6 Nicodemus was not ready to affirm discipleship. R3485:3

[NTC - John 8:2]

Early in the morning— On the day following the eighth or great day of the Feast of Tabernacles. R2438:3 This ninth day is a solemn day likewise, and is called "The Feast of Joy for the Law," because on that day the last section of the Law was read. R2439:1 Another view is that this was part of the discourse of the eighth day. R2438:6

[NTC - John 8:7]

He that is without sin— Many who feel it to be their duty to speak slanderous words of others, if they would but hear the Master saying, "He that is without fault may speak against his neighbor," would be silenced. NS401:5 The country would surely be safe from lynchings if those who applied the instruments of torture would first see to it that they themselves were wholly without sin. NS401:4 They were all thus convicted of imperfection in some particular themselves. R3434:4

[NTC - John 8:11]

Neither do I condemn— It was not by chiding and accusing the apostles, but because instead our Lord sympathized with them, interpreting their heart intentions liberally, that they became more and more his faithful followers. R3434:4
Go and sin no more— Jesus was not forever blaming the people for not keeping the Law, but on the contrary, he was continually expressing sympathy for them in their weakness, and helping them out of them and encouraging them. R5095:2

[NTC - John 8:12]

I am the light— Everywhere light stands for truth, for righteousness. Darkness represents error, superstition, sin. Our Lord Jesus, being in full harmony with the Father, was the light of the world. R5718:3, 5038:1 Only a few yet recognize him as "the true Light." But eventually he will "light every man that cometh into the world." (John 1:9) SM560:3 Now, enlightened from his Word, we, as his representatives, are the light of the world. We should keep our light trimmed and burning. We must let it shine, that those following us may not walk in darkness. R3243:2 The Spirit of Christ is the light which shines from the true Christian, which reproves and condemns or opposes the darkness of this world. E293; R375:2 It is the light of God's truth shining in our hearts, which shines out upon the world. Thus seen not directly, but by a reflex light through those who possess it, the spirit operates upon, but not in, the world. R375:2 The Sun of Righteousness. (Mal. 4:2) R3509:2 His Church are invited to become associated with him as lamp-bearers; and if faithful in permitting their light to shine now, they will by and by be parts of that great Sun of Righteousness. SM560:3 It matters not that this light was not comprehended and appreciated by the Jews in the days of his flesh, and that he is not comprehended even today by the world of mankind; he nevertheless is the true light. R2409:1 Therefore this light was not prior to Jesus Christ. R5105:5; Q66:1 At this Feast of Tabernacles four golden candelabra were in the center of the court and pious men danced before the people with lighted flambeaux in their hands, symbolizing the light of the Temple amidst the dark night of heathendom. This was the setting for Jesus' words. R3509:1*, 2438:6 Another suggestion is, that as this Feast represented Israel's sojourn in the wilderness, the great light to be followed would probably refer to the pillar of fire and cloud which led Israel. R2439:2 On the ninth day the custom of the Jews was to take all the books of the Law out of the chest and to put a candle into it, in allusion to Prov. 6:23 and Psa. 119:105; symbolizing the light of the Law being superseded by the true light of the Gospel. R2439:1 Christ is the judgment of the world because he is its love, and he is its love because he is its light, and he is its light because he is its life. R1329:2* Our Lord is spoken of as being a great Light, in the same sense that the Heavenly Father is called the Father of Lights. (James 1:18) R5338:3
Of the world— Not merely the light of the Church. NS792:3
He that followeth me— We should esteem very highly all who may be used of the Lord as finger posts to point us to the Light, but not to follow them, except as we discern clearly from the Word that they are closely following Christ. R2548:5
Walk in darkness— The reason for so much darkness is that, under Satan's misleading, those who see the true light to some extent get to following popes, conferences and confessions of men, instead of following the Lord. R2548:5
Shall have the light— Walking in the light is understanding, acting upon and being in harmony with the divine arrangement, viewing matters as God views them. R2439:6
Of life— Plants may live a long time in the dark, though they lose their foliage and their beauty; but it is wonderful how soon the sun will revive them and restore their verdure. R860:3*Jesus' life-giving beams can vivify your soul more speedily than the natural sun can revive withered plants. R861:1*

[NTC - John 8:16]

I am not alone— Before Jesus came, God did the work, but since the Son came, the Father works by him. R52:1*
I and the Father— Jesus' work and the Father's are one and not distinct one from the other. R52:4*

[NTC - John 8:17]

Two men— God the Father and our Lord Jesus Christ are two beings, not one. R802:5*

[NTC - John 8:19]

Nor my Father— If Joseph had been his father, this would not have been the fact, for his (supposed) "father and mother" they knew. (John 6:42) R443:3*
Known my Father— They who recognized his spirit or mind, and thus knew him, would also be acquainted with the Father in the same way. T85

[NTC - John 8:20]

His hour— The type could never pass away until its antitype had come, and the antitype of the killing of the Passover lamb must occur on its anniversary, the fourteenth day of Nisan. R2771:6;F481; NS77:5
Not yet come— Jesus exercised power whereby he walked away from his enemies. R5563:4

[NTC - John 8:23]

From beneath— Meaning that he was going to heaven, and that they could not come to heaven. R2438:5

[NTC - John 8:28]

Ye have lifted up— Clearly referring to the lifting up on the cross, not his exaltation to glory. R1054:2, 669:3
Do nothing of myself— Unlike some who style themselves teachers today, neither our Lord Jesus nor his apostles attempted to claim originality. E51 A statement he no longer made after he was risen from the dead. R745:4

[NTC - John 8:29]

For I do— The secret of Jesus' power with God was in the fact of his full and complete harmony with the will of God; and this likewise is the secret of power among all of God's people. R1945:5We, being imperfect, cannot say this; but, realizing our imperfection, we can come with humble confessions of our shortcomings and faith in his love and mercy. Then we are accepted in the beloved One. R1945:6Because, in Christ, they endeavor to do always those things which please him, they are able to approximate the sentiment expressed by him when he said, "I know thou hearest me always." (John 11:42) R1903:1As with Daniel, where the king properly associated Daniel's faithful service to God with his hope respecting God's faithfulness to Daniel. (Dan. 6:20) R2502:3
That please him— Hence God twice burst heaven open to explain, "This is my beloved Son, in whom I am well pleased." (Matt. 3:17; 17:5) R84:1*

[NTC - John 8:30]

Many believed— Our Lord's preaching always produced two opposite effects upon the promiscuous multitudes that heard him. It attracted one class and repelled another. R3153:1 Apparently the multitude of those who heard him were so much on his side that the officers of the Sanhedrin failed to take him; the division of the people was quite largely in his favor. R3511:2

[NTC - John 8:31]

Then said— One of our Lord's discourses while at the Feast of Tabernacles, probably delivered on the last, the great day of the Feast. R3511:1
To those Jews— At his first advent our Lord came to the Jewish nation, which was in covenant relationship with God. To these he granted the first privilege of becoming sons of God. R5506:3
Which believed on him— Sinners are not called to discipleship, but are called to repentance and faith in the Redeemer for the forgiveness of their sins, justification. R2439:3 It was necessary that he should present the truth to those who were believing, that it might sift and separate amongst them. R3511:3 Not especially to the twelve apostles, but to the Jews in general who were sympathetically drawn. Nicodemus may have been one of these. R5506:6
If ye continue— Continuing under his direction, under the direction of his Word of truth, faithfully and perseveringly that the grand object of this school shall be attained. R2440:1 It is a blessed thing to take the first step, acceptance of Christ as our Redeemer and yielding ourselves fully through him. But the reward of this step depends entirely upon our continuance in his Word. R5508:1,3153:3 The idea that we are all right, and sure of the Kingdom because of an experience we had five, ten, twenty or forty years ago, is a dangerous one. What is our condition now? R38:5* Hold on for a little while, you will grasp the situation in due time. Exercise faith, exercise patience. R5506:6 To study and meditate upon them, to trust implicitly in them, to faithfully conform our characters to them is the implication. R5508:2, 3153:5 Their blessing would be in proportion as they were faithful to the light that would come to them. R5506:3 The relationship to Christ is a matter which can be dissolved. R2439:2 A disciple is a pupil, a learner; and when a man ceases to be a student and pupil of Christ, he is no longer his disciple. R5508:1, 3153:3
In my word— As distinct from John 17:17, where it is the Word of Jehovah that sanctifies. Here Jesus says, If you continue in my word, you will become more and more acquainted with the heavenly Father and his Word. R5507:1
Then are ye— As you fully become my disciples you will be granted a knowledge of the truth. R5506:6
My disciples indeed— Those who finish their course in the school of Christ and graduate and become joint-heirs with their Lord, and ultimately become associated with him in teaching and blessing all the families of the earth. R2440:1 They were not yet fully his disciples; this discipleship would imply a desire to hear his message further, and a willingness to obey it at any cost. R3511:2Implying a distinction between real and merely nominal disciples. The hypocrisy of merely nominal discipleship is an abomination to the Lord. R5508:1, 3153:3 Our Lord associates his Word and doctrine with true discipleship. R3188:4 The school of Christ may be considered a school of self-denial, of self-sacrifice, prompted by love and maintained by devotion. R2439:3

[NTC - John 8:32]

Ye shall know the truth— This truth which our Lord gives has various aspects: first, realizing our enslavement to sin; next, that Jesus died to cancel its power; third, the time to free the world is the Millennium. R3512:3 When Pentecost came they were begotten of the holy Spirit. Then they began to see spiritual things, they were illuminated. R5507:1 Divine truth is found only in the divinely appointed channel—our Lord, the apostles and the prophets. R5508:2, 3153:5 This idea is compatible with that of heeding all the helps which the Lord from time to time raises up (Eph. 4:11-15; 1 Cor. 12:13,14); but it is the duty of each to prove their teaching by the infallible Word. R3153:5 We do not come into the knowledge of the truth at a single bound; but gradually, step by step, we are led into the truth. R5508:4, 3153:5, 2440:1 We have no commission to set before the household of faith anything which we do not believe to be truth. R1406:3 Not, Ye shall be "ever learning and never able to come to the knowledge of the truth." (2 Tim. 3:7) R5508:2, 3153:3
The truth shall— Many tell us that it makes no difference what we believe—truth or falsehood—that it is by our works that the Lord will determine our standing. SM292:2 Where have we found any sect or party which has given special attention to Scriptural study, to an understanding of the Word of God, to an application of it to heart and life, with the desire for sanctification? NS471:2 The truth will mark in their foreheads (Rev. 7:1-3) those who receive it, branding them in a way that others of mankind are not marked or branded. R4880:5 Knowledge of truth and of Law was the ground of Jesus' liberty in denouncing the doctors of divinity in his days as "blind guides," etc. (Other illustrations from Martin Luther and the Apostle Paul.) R402:1, 310:2
Make you free— As soon as any measure of truth is received into a good and honest heart, it begins to strike off the fetters of sin, of ignorance, superstition and fear. R5508:4, 3153:6 The general effect of the light of truth is to break the shackles of superstition and to make people independent. R2440:1 The real need of the Church of Christ is still more liberty, until each member shall stand free and independent of all human bonds, creeds and confessions. F242; R5144:6 Only the courageous "overcomers" of those bound in the congregational fetters could even think of bursting the bonds which associate them with their food supply, their honor of men, and all opportunity they know for divine service. R5145:1 Let us be free from these awful dogmas of the past, free to love God, to believe his Word, to trust in and understand how Jesus tasted death for every man, to believe that he who redeemed will restore. SM33:1 Free from ignorance and supestition, and bold to declare the whole counsel of God. R1425:2 Not only free from superstitions and ignorance, but also from the service of sin. R2440:2 Not only made free from the condemnation of the Law Covenant, but made free from sin and death. R5507:1 This freedom is necessarily incomplete so long as we have this treasure in an earthen vessel, so long as the new creature must use the imperfect body of the flesh as its instrument and exponent. R2440:2 Those who make satisfactory progress will have in the resurrection full deliverance from sin, from all imperfections of the flesh, and from the flesh itself—through the power of the first resurrection. R5507:4, 2440:2 Made free, too, from the fear that we now see coming upon the whole world as the great civil and ecclesiastical systems that have so long ruled the world are being terribly shaken. R5508:5, 3153:6 The more you are getting of the truth, the more you are getting free indeed. CR14:2

[NTC - John 8:33]

We be Abraham's— Touch a man's pride and you arouse his whole being. R3511:3
Were never in bondage— In this case our Lord's hearers resented the thought that the truth could make them free. R3511:5 How could they regard him as the Messiah when he spoke thus slightingly of the Jewish nation and implied that in some sense of the word they were bondmen? R3511:5

[NTC - John 8:34]

The servant— And not free. R2440:3 To some freedom and light are apt to bring as much bane as blessing, leading often to arrogance, self-conceit, unkindness, boastfulness, combativeness, dissatisfaction and general unhappiness. R2440:2 Bond-servant. R5149:5 To will to do right was present with them but not the ability to perform. Sin had such a hold in their members that their best intentions were unable fully to control their words, thoughts and deeds. (Rom. 7:15-23) R3511:6
Of sin— Recall the Apostle's expression, "Ye were sold under sin"—into slavery to sin. (Rom. 7:14) R3511:6

[NTC - John 8:36]

Make you free— Free from the bondage of sin and death. CR391:6 Free from the terrible bondage to sin, which has become so interwoven with the very fiber of our being that the process of emancipation must of necessity be long and painful.R1738:4 Upon certain conditions: (1) a realization of sin and a desire for reconciliation with God; (2) the renouncement of sin and acceptance of forgiveness; and (3) a consecration of all to the service of God. NS668:5 If, freed from sin and condemnation to death, one intentionally returns to sin willfully and persistently, he loses this liberty and becomes again a slave to sin and a subject to death—second death. NS668:6 Having been tied with cords of vanity and enslaved to sin with a cartrope (Isa. 5:18), the sinner often rejoices and seeks pleasure in his slavery, knowing not the only One who can secure liberty. R3893:5 It was the divine purpose that all enjoy liberty under the limitations of righteousness, of respect for divine law, and mutual love and respect for the liberty of fellow-creatures. R1737:2 Freedom to cast off all restraints of God and man, to pursue a selfish course without regard to obligations to God and the rights of others, leads only to riot, anarchy and destruction. R1737:2 To fully emancipate all the slaves of sin and death will require the full thousand years of Christ's promised reign on earth. When sin and Satan will be destroyed men can be entrusted with the boon of liberty. R1737:6 Now liberty to one class of men brings slavery to another.R1738:1
Ye shall— Not the world nor nominal Christians, but merely those who come into special relationship to Christ by faith and consecration during this age. NS668:5
Free indeed— For he is made free by the truth. R1658:5 The truths of the Scriptures induce individual liberty amongst Christian people, enabling them to rise above sectarian limitations to a clearer knowledge of God, and a fuller degree of separation from the world, its spirit and methods. NS389:6 In the same way, when a man is sick, he must give up his will and personal liberty to the physician who undertakes to restore his health. R1738:4 Freedom from the condemnation of sin; freedom from the bondage of fear concerning the future; and daily, as we submit ourselves to Christ, more and more released from the hereditary bondage of sin. R1738:6 Released entirely from both the law given in Eden and that given at Sinai. R1726:2, 970:6 Freed from the service of sin that we might become the bond-servants of another, even Christ. R5356:3, 3512:5 Reckoned free—free from sin and its condemnation, death, the righteousness of Christ being imputed unto them by faith. R1738:3Before we can fully realize the actual liberty which God designed for all his sons, we must first become the willing servants of a new master, Christ, in order that he may accomplish our deliverance. R1738:4The true teacher's place, and the true Bible student's place, is outside of all human bondage, free to examine and feed upon all portions of the good Word of God, and untrammeled to follow the Lamb whithersoever he leads. C145 Those who are bound by love of human approbation, and fear of the consequences of a public, bold advocacy of the Lord and his truth are not worthy of him. R2421:3 Escaped from slavery, being justified by faith in the precious blood of Christ. R3956:2, 3512:5 The Scriptures ascribe no sin to the new mind, and no perfection to our fallen flesh.R2440:3 But we should be on guard lest we use our liberty in such a manner as to stumble others weaker than ourselves. R4920:1 Those who seek to use liberty for themselves, who boast that they have a mind and will of their own, know not how dangerous is their position, that surely they will succumb to the ensnarements of sin. R3512:6 No other religious system teaches personal liberty to the degree that it is taught in the Bible. The essence of all human religion seems to be bondage to custom by ignorance, superstition and priestcraft. R4005:1

[NTC - John 8:38]

With my Father— Our Lord Jesus was and still is the Great Teacher of men by the appointment of the Heavenly Father, the great Master Teacher above all. E50

[NTC - John 8:39]

Abraham is our father— God's special promises and dealings with the "fathers," through pride and selfishness, they failed rightly to apprehend and use. R2604:6
If ye were— Not all the natural descendants of Abraham are to be heirs with him of the promise, but only such as Abraham would be honored in owning as sons—such as partake of his spirit or disposition. R4071:6

[NTC - John 8:40]

Told you the truth— The truths which Abraham could not tell, because Jesus was proffering them assistances which their relationship to Abraham could not secure aside from him. R3512:1

[NTC - John 8:41]

Not born of fornication— They knew that Jesus was not the son of Joseph, and this was the evident purport of this sneer. R2424:6

[NTC - John 8:42]

Proceeded forth— A father is a life-giver. A son is an offspring, one who receives life from the father. This distinction implies that the father existed first. R5747:3, 3861:5 The terms "Father" and "Son" imply this; otherwise these terms are meaningless. R2408:5
Came from God— Being merely developed and nourished in Mary. E105 Therefore our Lord never regarded himself as one of the "children of wrath." (Eph. 2:3) E108

[NTC - John 8:43]

Not understand— The sore or bruised head (Gen. 3:15), we understand to represent the thinking part. Those whom Satan corrupts are injured in the head. R192:3*

[NTC - John 8:44]

Ye— Pharisees. R5462:2
Are of— His tools and dupes, because his work they do. HG365:6; R1217:4 Not that they were utterly devoid of every moral principle, but they were under the control of evil in the main as is the large majority of mankind today. R761:2 When our first parents sinned they forfeited fellowship with God, and because of disobedience became children of the Adversary. R5038:1
Your father the devil— The Israelites were fatherless in the sense that they had denied the Heavenly Father; the Creator, and had become children of the Adversary. R4811:2 Originally our race was recognized as related to Jehovah, but the relationship was broken by man's willful disobedience, so that none are recognized as sons of God today without being begotten again. R3269:2 Satan is another name for sin, which is personified as a great monarch holding relentless sway over mankind. Satan properly stands as the representative of sin, of all unrighteousness. R5356:1 They became children of Satan in the sense that they became obedient to him. He did not give life actually to the world, but they adopted him as their father by accepting his terms and becoming members of his family. R5623:6 Since men's minds ceased to be godly, and became carnal and devilish, they might be said to have been reconstructed by the tyrant Sin to bear much of the image of God's adversary: sons of the devil, bearing his moral likeness. R1005:5 Satan is the corruptor of the human race, and those whom he corrupts are called his children. R192:3* The Apostle declares that Satan now works in the hearts of the children of disobedience (Eph. 2:2); who certainly are vastly in the majority. SM310:2 The image of God has largely given place to the image of Satan. R3773:6 The world, not having the spirit of God, but more the spirit of the Adversary, are walking in the way of slander and hypocrisy. R5462:2 Our position as Gentiles is as "children of wrath even as others"—strangers and aliens and foreigners—without God and having no hope in the world. (Eph. 2:3,19,12). R3365:6 Only those who have "escaped the condemnation that is in the world" (2 Pet. 1:4), and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. E108 Some dogs are better born than some of Adam's race; and some with better dispositions—more of meekness, gentleness, patience and love and less of anger, hatred and strife. R3774:1 All along it was true that some children of Jacob, professedly children of God, were really of their father the devil, because they were not all Israelites that were of the nation of Israel. (Rom. 9:6) R4781:3 In opposition to the thought that there is no personal devil. R3165:6 In opposition to the concept of the "Fatherhood of God and brotherhood of man." R3269:2, 2323:6; SM268:1 In opposition to the thought that "humanity was naturally in Christ." R3457:6 What Jesus said of some in his day must be applicable in what today is styled Christendom. OV385:3
He was a murderer— He murdered our race by his deception. He did not tell the truth, but he misrepresented it. R5238:3 Indirectly, he is the murderer of the 20 billion of our race who have already gone down into the tomb. SM575:1 Though, like many another murderer, he had not probably intended to commit murder at first, but only robbery. R2839:6 He intended the murder of the race, and he was successful. R822:1* Errors and principles are not murderers and liars. It would be a misuse of language to make such application. Only an intelligent being can be a murderer or a liar. R5209:6 He did a killing thing, he told a murderous lie, when he said, "Thou shalt not surely die." (Gen. 3:4) R433:1*; HG192:2; NS549:4 He lied to our first parents, and through that deception he brought them under the divine death sentence. Thus Satan is the murderer of the entire race. SM96:T; R910:5 By his misrepresentations, not only he become the "prince of this world" (the present order of things), but additionally, he became the murderer of the race. HG593:6; SM548:1 He "murdered" our first parents that he might gain control over them—the object of his ambition. R5186:2,2777:3; OV303:3 Some ministers murder in a spiritual sense the people under their care by taking from them their spark of faith and spirit-begetting; and doing it as did the great Adversary, by lies and contradictions of the Lord's Word. SM301:1 It was the spirit of Satan that entered into Cain, taking the place of the spirit or disposition of the Lord. Satan's spirit in Cain was a murderous spirit. R3928:4 According to the Christian standard, slanderers are murderers. Thus seen, the very suggestion to slander is to be shunned, as of the spirit of Satan. R3595:4 All haters are murderers. R3928:4 The final penalty for Satan and his angels is to be quite appropriate for them—fire, the fire of God's anger, the fire of God's opposition. SM231:T
From the beginning— Certainly not from the beginning of his own existence, for every creation coming from God's hand is perfect; nor can we think of any other beginning referred to than man's beginning in Eden. R1678:1, 5909:3, 5801:1; F612 It does not appear that Satan had any sympathizers or associate conspirators amongst the angels at the time of his secession.F612
No truth in him— Satan is the great deceiver. R5909:3
He is a liar— And thereby the slayer of our race. R910:5 In Eden God declared, "Ye shall surely die." (Gen. 2:17) It was Satan who declared, "Ye shall not surely die." (Gen. 3:4) Heathens, as well as Christians, have accepted Satan's lie and correspondingly rejected God's truth. R4551:5, 4792:1; HG513:1 Satan contradicted God point blank, by telling mother Eve that she would not die by partaking of the forbidden fruit. CR426:1; R4627:5 And he has since kept it up, and the sophistries used to back it up are truly wonderful, and worthy of such a master deceiver. R910:5; F616 The Devil has succeeded in keeping up this lie for so long a time, and today nearly all the world believes what he said. R171:1*Christian Science, Theosophy, together with the evolutionary and anti-Biblical theories, all bear the distinctive marks of the "father of lies." They all declare man to be immortal. R5800:6 Scientists, our own senses, and the Word of God, all agree that the dead are dead; and not alive, as Satan, and all his emissaries would have us believe. Q765:4 If Satan had turned from his iniquity, then no doubt God would have found some way, even in Satan's case, by which he might come back to God. Q322:1
Father of it— Satan told the first lie, "Ye shall not surely die." (Gen. 3:4) Q799:2 The father of lies. R4551:5; CR425:6

[NTC - John 8:51]

If a man keep— But if any "fall away" after having the full benefits of this great favor, they "see death." As they reach the tomb "they perish." (Heb. 6:4-6; 1 Cor. 15:18) R875:6*
Never see death— He may fall asleep, but he will be sure to be awakened, and if then he shall keep the Word of the Lord, he shall have everlasting life. Q208:2 The Church are "asleep" and have not "perished." (1 Cor. 15:18) They have escaped from the condemnation and will be fully released (Rom. 5:18; 8:1) at once when their Head assumes control. R875:6*

[NTC - John 8:53]

Art thou greater— Jesus was then as much better and greater than they as the divine nature is superior to the human. R218:3

[NTC - John 8:54]

My Father— Jesus calls Abraham their father, and God his Father. R218:3

[NTC - John 8:56]

Rejoiced— He did not see God's plan clearly, as we see it, but he saw enough of it to make him rejoice. R5433:2 To see—Not with his natural eye, but with the eye of faith. R5433:2
My day— He may have seen his day of sacrifice, typified in the offering of Isaac his only son, but at all events he saw Messiah's coming glory- day, the Millennium. E90 The day of Christ—the Millennium. R5905:5, 3937:1 The day in which Christ, who has died for all men, will uplift the human family. R5433:2 Abraham believed that God was able to raise the dead, so much so that when he was tested he was willing even to part with Isaac, accounting that God was able to raise him from death. (Heb. 11:19) F110 The Bible mentions days of various lengths. R5139:3, 2836:1
He saw it— By the eye of faith. By the same eye Abraham saw the millions of Adam's race blessed of God by the Messiah, his Seed, during the Millennium. R5905:5, 5433:2, 4387:4 By going out to the unknown land and offering his son Isaac, Abraham grasped the future, seeing Christ and the heavenly country. R74:2*

[NTC - John 8:58]

I am— Signifying that there had been no cessation of his existence at any time; positively identifying Jesus, the Son of God, in the flesh, with the Logos, the first-born of all creation. E90 The Scriptures no place intimate that the existence of the Only Begotten ever ceased from the time it began until it ceased at Calvary for three days. E90 Originally he was on the spirit plane. Later as a man, he lived; he died. At his resurrection he was made alive on the spirit plane. But the identity, the personality, is the same. R5065:2, 1263:2* Since his humanity resulted from the transference of the life- principle from spiritual to human conditions, Jesus recognized himself. The "I am" expresses his continuous existence. R1059:3 The Logos could be translated to a lower condition, the human, and yet could preserve a good recollection of his previous experiences, and did so. R2477:4 It was his knowledge of heavenly things, his intimate and long acquaintance with the Father, which enabled him, as a perfect man, to overcome the world and present an acceptable sacrifice for our sins. R1060:1 The memory of things past is still with our Lord. He remembers the experiences which he had in the flesh, and also those which he had before he became flesh. Otherwise he could not identify himself. R5065:5 We have no reason to doubt that at the age of twelve his memory was active, and that he knew then what he here affirms. R1916:5, 1682:5 Nothing in this text implies that our Lord was born with the knowledge of all his previous experiences. After his consecration he received this knowledge by some means which we can not understand. R5065:5 Whatever others may think or say of him, he claimed to be sent of God, and of heavenly origin. R1059:2 By induction he tells of a pre-human existence. R5767:5, 4964:2, 1161:4, 505:2*; OV328:5; SM491:4

[NTC - John 9:1]

As Jesus passed by— Our Lord was in Jerusalem on the occasion of the Feast of the Tabernacles, in the fall of the third year of his ministry—just six months before his crucifixion. R4148:2
He saw a man— Sitting by the wayside soliciting alms, especially at that season of the year, when the crowds gathered for worship and were apt to feel benevolent. R4148:2 The blind man would fitly represent the world of mankind in general, who during the present life are mentally blind. R2670:1
Blind from his birth— Few now have the ability to see or hear. The majority are blind and deaf to his message, some completely blind and completely deaf, others partially so. R3519:4 Some of us were born blind—blind to the Lord and his true character, blind to the truth of the divine Word. The blindness upon us was neither our own fault nor the fault of our parents. R4150:2, 3520:5 This blindness does not represent a blindness on the part of those who have once seen God's grace, represented in his Word and plan, and who have then become blind thereto. R2670:1 Tabulated information shows that in 1870 the proportion of blind in America was one in 1900; in Egypt one to every 100; and Palestine probably one in every 200. R2667:3 At Gaza it is said that one-third of the population have lost one or both eyes, but amongst these cases it is difficult to find any born blind. R2667:6 This blindness is in great measure the result of the scarcity of water and the neglect of children, whose eyes are, in consequence, attacked by the flies. R2667:6 Showing the fallacy of the idea of Christian Science that there is no such thing as sickness or blindness, but they are simply mistaken thoughts or misbeliefs. R2669:2

[NTC - John 9:2]

His disciples asked— It is proper, when we find ourselves in sickness, that we examine to what extent we have been responsible through careless living. If so, it is well that we repent and take steps to make correction. R4148:6, 2668:6 If we cannot find that our experiences and sickness was the result of self-gratification, we should examine carefully if they resulted from our activity in the Lord's service. If so, we should glory in them. R4149:1, 1773:3 Finding none of the above to fit the case, we should consider that our affliction is simply for our welfare, to assist us in the application of some valuable spiritual lesson.R4149:2, 2668:6
Who did sin— The question of the Lord's disciples was the expression of a common opinion among many Jews—that all suffering is the direct result of some personal sin. R1773:3 They had the thought that all sickness, pain and sorrow in the world was the result of sin. The Scriptures indicated that the various evils were, to some degree, the result of individual or inherited sin. R3519:1, 2668:4 While it is true that some afflictions are the direct results of personal sins and are promptly administered penalties designed for the warning and correction of the offender, such is not always the case. R1773:3There is a great difference between claiming that all sickness is of sin and the devil, and admitting that much of it is produced or intensified by sin. R2668:4
This man— The man could not have sinned before birth; but it is barely possible that some of the heathen ideas respecting the transmigration of souls had come to their attention. R4148:3,3519:1, 2668:1 It would be extremely unlikely that the apostles, "unlearned," should have any particular knowledge of these theories of the heathen. R3519:1 Job's case is another illustration of sickness and calamities of various kinds which were not the punishments of sin. R2668:5, 1773:3

[NTC - John 9:3]

Neither hath— Not that he and his parents were without blemish; evidently meaning that it was not because of any special sin committed by this man or his parents that he had been born blind. R4148:3, 3519:2
Nor his parents— The principal point of this lesson is that calamities are not necessarily marks of divine disapproval. R4148:6, 2668:4 Not that God had specially intervened to cause blindness in this case, rather we may suppose that the blindness came through the general weakness of heredity. R3519:2 The Scriptures tell us that the darkness or blindness came from the Adversary, who blinds the minds of them who believe not, lest the glorious light of God's goodness shine in their hearts. (2 Cor. 4:4) R3520:6 The blindness that is upon the world is, to a large extent at least, a matter of heredity. R2670:1
Be made manifest— The miracle gave unmistakable evidence of divine power manifested through Christ, and was a testimony to the truth of his claim to the Messiahship. R2058:1*, 1773:3

[NTC - John 9:4]

I must work— It behooved the Lord and all the members of his body to make use of the opportunities in hand for doing that portion of the Father's work which is to be accomplished in the present age. R1774:1 Let us each do with our might what our Master has placed within our reach; and let us do it promptly and zealously, remembering the nearness of the night. R1746:5, 1591:5
The works of him— The works of God were not merely in the healing of one of the blind, but the manifestation of Jesus as the Light of the World and the influence and testing which that would mean to the Jewish people. R4149:2 We are not laboring for ourselves, but for the cause of the Lord, including the cause of all that are his. CR17:3 The work of him that sent him was the sacrificing of himself in the declaration of the good tidings, in the teaching of the people through parables, dark sayings and miracles. R3519:5 The Lord's people are eager to do good, but in the way that will be the most effective, and in the way that will not stumble others. Their good works are the works of God. R5462:2
While it is day— The present little season before the storm-cloud bursts upon the world is a most favorable time for the work of the Elijah class, and corresponds to the successful days of both Elijah and John. B257 Since our Lord's first advent the glorious light of truth has had more effect upon the world than at any previous time. So much so, that the Gospel age may be called "day" in contrast with previous experiences. R5097:3 The light now shining more closely resembles that which shone upon the early Church, and in both instances it is the light of the parousia, the light of the presence of the Son of Man. R4149:4 Our Lord's ministry was in the eventide which followed the Jewish day, the day of Moses. A little of its light still remained. R3519:5 Our Lord's day and opportunity were rapidly drawing to a close. R4149:2 Similarly, with each one of the Lord's followers their is a daytime of opportunity when his time, talent and zeal may bring fruitage to the Lord's praise. To each will come a night when the opportunities will pass as he passes into death. R4149:3 The word "day" would seem to belong to the present time. R2670:2 While the eyes and ears of the masses are open. R5559:5
The night cometh— He well knew of the dark night which would follow his ministry, in which darkness would cover the earth and gross darkness the people. (Isa. 60:2) R3519:5 The apostles after Pentecost entered fully into the Master's spirit in respect to the shortness of time, laboring incessantly with the Jews until all the elect had been gathered from the once favored nation. R3519:6 A much darker time in comparison with the present, called day. B257 Even in this morning of dawning light we are to expect another time of deep darkness; a night time, an overcasting of the skies, a great morning storm. R4149:4, 3519:6 We may expect not only to see the storm-clouds grow much darker, but also to hear and to feel the rising "winds" which will culminate in a wild hurricane of human passion—a whirlwind of trouble. C230 When the religious liberty now enjoyed will be greatly restricted and when, as a consequence, the present work of disseminating the truth will be interfered with by the strong hand of combined civil and ecclesiastical power. R1409:1 Brought about by the wrath incurred by the true Church. R1754:5 "The morning cometh, and also the night." (Isa. 21:12) R1409:1 When the world, that has loved darkness rather than light, shall be overwhelmed by it, and in the midst of its shadows, reap the fruit of its own sowing. R1774:1 The opportunities for service will soon now be closed. The great time of trouble just preceding the shining forth of the Sun of Righteousness is near. R3521:1, 3332:1 As a snare, it shall overtake the world. D273 The gloom of that "night" will be dispelled only by the Millennial sunrise. C230 Typified by the imprisonment of John the Baptist. R1754:5
"The sun and the moon [the illuminating influences of the Gospel and Law]
shall be dark [general infidelity having become widely prevalent], and the
stars [apostolic lights] shall withdraw their shining." (Joel 2:10) D544
No man can work— Except those who worship the beast and his image. (Rev. 13:16,17) R1002:6 Our work will be cut short—gradually at first, and then completely and finally. C230 When our opportunities for serving the cause and the brethren and for the public dissemination of the truth will be forcibly closed by the powers that be. R4149:4 The closing of the "door" in the parable of Matt. 25, marks the end of all opportunity to prove worthy of the prize by faithfulness: all opportunity for service will there terminate. C213 The warning is designed to increase diligence in the use of present opportunities. R1409:2 The Millennial morning comes, and just as surely the great time of trouble will immediately precede it—the night wherein no man can labor for the dissemination of divine truth. R4926:2, 3332:1, 1409:1 "The time will come when they will not endure sound doctrine." (2 Tim. 4:3) R948:2

[NTC - John 9:5]

I am the light— His light shone for another six months, but he left behind him some who were illuminated by the Pentecostal blessing. Of these he said, "Ye are the light of the world." (Matt. 5:14) R4149:4 Now, enlightened from his Word, we, as his representatives, are the light of the world. We should keep our light trimmed and burning. We must let it shine so that those following us may not walk in darkness. R3243:2 Our Lord let his light shine upon many, and so we have opportunity to let our light shine upon many. But no one has the light within him except he is begotten of the holy Spirit. R4149:5 The Spirit of Christ is the light which shines from the true Christian, which reproves or condemns and opposes the darkness of this world. R375:2; E293
Of the world— It will be at his second advent that our Lord will be "the Light of the world" in the full, glorious sense—The Sun of righteousness. R3519:5

[NTC - John 9:6]

He spat— As the blindness of the man was figurative of the general blindness upon the people—to the truth, to the Light of the world—so this method of healing the blindness well illustrates the method the Lord has been using throughout the Gospel age. R3520:2, 2669:6
Made clay— The making of the clay would represent the formation of the elect Church for the blessing of the poor, blind world. R2670:4 We are imperfect ourselves, blemished, fallen; but the spirit of the Lord's lips coming upon us so transforms our energies and talents as to make them useful in his service. R3520:2 The ointment had no particular virtue in it, neither had the waters used. It was merely an aid to the blind man's faith, but did not in his mind perform the cure. He recognized that it was a miracle, as did the Pharisees. R4149:6, 1774:1
Of the spittle— The secretions of our Lord's mouth represent his grace and truth, while the earth used may well represent the poor earthly talents of us and his disciples. R3520:2, 2670:2 He took of the clay of human agency and mixed it with his Word, the fruit of his lips. With that combination he anointed the eyes of our understanding and bade us wash in the waters of Siloam, his Word of truth and grace. R4150:3 So now, the words of his mouth, mixed with and used through the clay of humanity, may have been the agency in the opening of your spiritual perceptions to understand the truth and see its beauties. R213:3 He uttered the truth, brought it in contact with the dust of the earth—not in contact with all the dust, but with a limited portion, an elect portion, and of this he made the anointing clay. R2670:2 The Word of God's grace is designed in the present age to act upon a small fragment of humanity, and to consecrate them for the Master's use in the anointing of the eyes of the blind. R2670:2

[NTC - John 9:7]

Go wash— After the Lord has used us, his servants, as the clay in his hands for the anointing of blinded eyes, it is necessary that we should direct them to the fountain of his truth and grace where they may wash. R3520:2 The washing of his eyes and the cure would seem to belong to the next age, the Millennial age. R2670:2 The world must be witnessed to during this age, but will not have the eyes of their understanding opened until the great washing time of the Millennial age. R2670:4
The pool of Siloam— The word Siloam signifies "The sending forth," or "The fountain." R2670:4 "In that day there shall be a fountain opened to the house of David for sin and for uncleanness." (Zech. 13:1) R2670:4
He went— Implying some assistance from the blind man. Faith was first followed by works and this attested a degree of perfection. R4149:5 Had he had no confidence in Jesus he might have despised the means and ridiculed the idea that the anointing with clay and the washing in the pool of Siloam would accomplish such a miracle. R1774:4 An act based doubtless upon what he had heard of Jesus previously. R2058:1
Came seeing— The opening of blind natural eyes could not give sight to the eyes of his understanding, the eyes of the heart; but it could and did figure or illustrate this. R3519:4 Thus washing we realized the forgiveness of sins and saw in a new light the love and mercy of our Father in heaven. Then came testings, not to destroy us, but to prove us and to develop us. R3520:6 Only a sample of the great work of restitution to be performed in the Millennial age when not only will the bodies of men be blessed, but their minds and hearts similarly liberated from the fetters of sin. R1773:6 The methods of restitution will doubtless be as varied as were the methods employed by Jesus in healing diseases at his first advent. R759:3 Our Lord did not heal all of the blind; the recorded instances are just six. R4148:2 This lesson differs from the five other instances in that this man was born blind. R2667:6 While multitudes were healed, still greater multitudes remained unhealed. R3519:4 If it had been our Lord's special mission to heal all the lepers and all the blind and all the deaf, and to have awakened all the dead of Palestine, then he failed most signally in accomplishing the work. R3519:4

[NTC - John 9:8]

The neighbours— The agencies used by our Lord for our blessing were produced perhaps by our friends. R3520:6

[NTC - John 9:13]

Brought to the Pharisees— This was a part of our Lord's design and a part of what he meant when he declared that the man was not born blind as a punishment for sin, but for the glory of God. R3520:3

[NTC - John 9:15]

The Pharisees also asked— Full of envy against Jesus. R3520:3 Lest the matter should spread, and, if possible to corner it and head it off, they made an investigation. R4149:6 The scribes and Pharisees of our day wonder, criticize and try to account for the blessing which has come to us, finding fault with every agency the Lord used in connection with our blessing. R4150:3

[NTC - John 9:22]

Be put out— Be counted unworthy of the name and privileges of a Jew, treated as an outcast from God and his people. R3520:3, 4149:6 This was the only "respectable church" in those days, and to the poor Jew it seemed disgraceful to be cut off from the church. R213:5 So now, those who receive present truth have so long been identified with the churches that the thought of sundering those ties is like cutting off a right hand. R213:5 All through the Dark Ages those who were faithful to the light were kept out of the churches. The church creeds and practices were conscience-barriers to keep light-bearers out.R5479:2

[NTC - John 9:24]

They— The Pharisees. R4150:1
Give God the praise— The time of the healing of the world's blindness is in the Millennial age. R2670:1 Turning to the healed man, the Pharisee said to him, Thank God for your sight, even though it came through a bad channel, for we know that Jesus is a sinner, a hypocrite, a falsifier in claiming to be Messiah. R4150:1

[NTC - John 9:25]

He answered— He might have kept quiet and believed in his heart and retained his standing in the church, but that would have been cowardly, and had he done so he would have missed his subsequent communion with Jesus. R213:6 It remains with us, as it did with him, to keep silence and remain in the church, or confess his presence and be cast out. R213:6

[NTC - John 9:27]

He answered them— It is for us now to take a similar stand—to confess the truth, confess the light, confess the miracle which the Lord has wrought upon the eyes of our understanding, and to give him our hearts. R4150:4
Ye did not hear— As they repeated their questions, he became more indignant at their evil spirit. R3520:4

[NTC - John 9:30]

A marvelous thing— Envy, hatred and the spirit of rivalry were absent from his mind, and wonder and gratitude prompted him to reason out the logical deductions from this marvelous fact. R2058:1*

[NTC - John 9:31]

Heareth not sinners— Consequently we, who by nature were sinners even as others, could have no audience with Jehovah until justified by faith in the sin-offering of Jesus, our Lord. R1410:4Christ is the way, the truth, and the life, and no man cometh unto the Father but by him. (John 14:6) Prayer is the privilege of "believers," reconciled children of God, only. R2024:4 The habit of inviting people who are out of covenant-relationship with God to pray is both unscriptural and unreasonable. Those who come to him through Christ are acceptable only because Jesus is their Advocate. R5021:6 It is to no purpose to be a saint in the morning in thy closet, and then a sinner all day in the world. Having prayed against sin, be sure to watch against it. R585:3* There is a significance to the words so often sung, "Come to Jesus." God "heareth not sinners," but Jesus does. He says, "Come unto me all ye that
labor and are heavy laden [with sin], and I will give you rest." (Matt. 11:28) R469:1*

[NTC - John 9:34]

Cast him out— Consider yourself an outcast from the religious people of your own nation. R4150:2 The threat of ostracism was before our mind as we had confessed the blessing we had received and the source from which it came. R3520:6 All who follow the noble course of loyalty and obedience to God have found that, while it leads to a loss of fellowship in the nominal church, it leads also to greater fellowship with the Lord himself. R2670:5 It is for us to find that this will lead men to separate us from their company. R4150:4 As the Lord and the apostles shunned not to declare the whole counsel of God, they soon found little and finally no opportunity to teach the people in the synagogues. R986:5, 805:3

[NTC - John 9:35]

Jesus heard— So with you, the Lord will hear of your witness for him. R214:1
When he had found him— He did not spare him from being cast out of the synagogue, but turned the same into a special blessing of instruction of much advantage to the man in every way. R4150:2It was after we had endured something for the Lord's sake that the Lord found us in a particular sense, revealed himself to us, and thus we became his disciples in the highest sense. R3520:6, 1774:4 His faithfulness under trials and difficulties, and his willingness to suffer the loss of earthly fellowship, led directly to a still greater blessing, even direct fellowship and communion with the Lord himself. R2670:5
On the Son of God— The belief that Jesus, the Son of Man, was also the Christ, the Son of the living God, lies at the very foundation of Christianity—on it the Church was to be built. R944:4*

[NTC - John 9:37]

And Jesus said— When you are separated from the nominal church, your experience will be that Jesus himself will teach you. R214:1
Seen him— The Lord granted him the opening of the eyes of his understanding in addition to the opening of his natural eyes. R3520:5, 2669:1

[NTC - John 9:38]

I believe— This ignorant beggar was evidently at heart honest and sincere, because character and principle cannot be put on in a moment, but is the result of development. R3520:4
And he worshipped— In spirit and in truth, and no longer worshipped the creeds of men. R214:1 In many instances the Lord's people, looking back, can clearly see that things which at the time seemed to be adversities were really blessings, leading to the opening of their eyes of understanding. R2669:2

[NTC - John 9:39]

For judgment— Greek, krima. Its strongest significance is condemnation or rejection. R699:6 A trial. R214:1 Messages of divine truth are the oracles of God and the principles of his holy law by which every man must be judged as worthy or unworthy of eternal life. R2057:5* The judgment in the case of the Lord's consecrated people culminates with the present life, and in the case of the world it will culminate in the world to come. R2058:5* There was the natural judgment of Israel, so also upon the nominal spiritual Israel, the nations of Christendom, the judgment of God is also to blindness and an overthrow in a great time of trouble. R2058:5*
I am come— It was to establish the principles of judgment, and to acquaint men with them, as well as to redeem them, that Jesus came into this world. R2057:6*
Might see— The authority of truth was received and appreciated, and from its blessed testimony were drawn the precious lessons of faith. R2058:4*
And that they— The same truth which blinded one, enlightened and blessed the other. R2058:4*
Be made blind— The blind sectarians who retained control of the synagogues were the more blinded by their prejudices. R805:3 The authority of truth was despised and its light rejected, the darkness being preferred because their deeds were evil. (John 3:19) R2058:2*

[NTC - John 9:40]

Are we blind also?— The theological pride of the Pharisees, representing some of their successors in spiritual Israel who are spiritually proud. R4150:4 Let us not be high-minded but fear lest the light should pass from us, lest pride of heart, the cares of this world or the deceitfulness of riches should again blind us to the goodness and grace of God in Christ. (Matt. 13:22) R3475:4

[NTC - John 9:41]

If ye were blind— It would have been better for them if they had been blind, if their course had been actuated by total ignorance. R4150:5
Your sin remaineth— If you (Pharisees) were totally blind, you would not have been responsible. But now you admit that you see some; therefore you have sin. R723:6 They had considerable enlightenment and therefore corresponding responsibility. R4150:5, 723:6

[NTC - John 10:1]

I say unto you— It was doubtless as a reproof of the false shepherding, which our Lord spoke of in the previous chapter, that he spoke this parable. R2441:1
By the door— Our Lord Jesus, as the "Shepherd," by fulfilling the terms of the Law Covenant, entered the "door" and secured all the blessings and privileges which had been promised in the Law. Q845:3 The one way of approach to the Father during the Gospel age is repentance of sin, turning from it, acceptance of the merit of Christ, and a consecration to the Lord to walk in the footsteps of Jesus. NS411:5
The sheepfold— The homeland of the Lord's sheep of this Gospel age is heaven itself, and his bringing them to it will mean their resurrection change. R5694:1; NS412:5 Jehovah established a typical kingdom or sheepfold, and accepted the nation of Israel as his sheep. He fenced them in with a Law Covenant. R2441:4 The sheepfold was the Law Covenant arrangement under which Israel was placed at Sinai. R4732:2, 2672:1 The fold described in the parable is a place of safety, rest, and protection from prowling wild beasts and from robbers. R4157:2, 4732:2 It is contrary to the will of the great Chief Shepherd that his sheep should be separated from each other by pens, and hindered from the proper liberties of the fold. R3142:2 Those who enjoy its security, enjoy also its liberty. It has one, and only one, wall to keep out the "wolves." This wall is faith in Christ as man's ransom-sacrifice. R3142:2 Let us stand fast in that liberty wherewith Christ hath made us free; allowing none to pen us up by human creeds; nor any to lead us beyond the Chief Shepherd's bounds, into unauthorized liberties and speculations. (Gal. 5:1) R3143:1
Some other way— Than that of keeping the divine Law and purchasing the sheep. R2673:3 By a hypocritical observance of the letter of the Law, rather than by a heart observance and fulfillment of the spirit of the Law. Q845:3 By climbing over the Law, or by digging under it. R2441:5 Than that which God has appointed, through faith in the atoning sacrifice of Christ. R1647:6, 1582:3, 1442:2; NS411:5 There is "none other name under heaven given among men whereby we must be saved" (Acts 4:12) than Jesus, and the way he opened up when he "gave himself a ransom for all." (1Tim. 2:6) R688:4 So-called Christian Science and the various no-ransom Evolution theories all are attempts to show men how to climb up to everlasting life by some other way than faith in the precious blood of Christ. R3199:5, 2672:6, 1647:5 Whatever theory does not square with the ransom for all, absolutely and in every particular, is proven to be a false one. R1719:4
A thief— Referring to those who attempted fraudulently to palm themselves off on the Jewish people as their leader. These are particularly referred to by Gamaliel in Acts 5:35-38. R4732:6Various others presented themselves as the Messiah, falsely claiming the right to lead Israel—false Messiahs. R2441:4 Pretenders, who sought to gain possession of the sheep for their own selfish ends. R2672:2 Attempting to take what they had not secured a right to, and that for selfish gain. R2673:3 He not only steals the title of Shepherd or Pastor, but is willing to risk the destruction of the spiritual life of the sheep that the sectarian lines may be kept up, and his own personal interests served. R3527:3 The Scriptural basis of fellowship and disfellowship is of two parts: (1) an acceptance of Christ as the Redeemer; and (2) a full consecration to him. R3673:1
And a robber— In combining these two words our Lord represents the foes of the flock, some of them being crafty, and some of them open, bold, aggressive. R3527:2

[NTC - John 10:2]

By the door— There was but one doorway into these folds and it was supposed to be guarded by a porter who would know the true shepherd and admit him and no other. R4157:2 Opening up a new and living way, or, more correctly, a new way of life. R4157:3 Not a new door, but the opening of the door which had previously been closed. The door was the Law, which could not open except by obedience to the Law. R4157:3
Is the shepherd— The Apostle John first presents Christ as the Light of the world; then as the Feeder of the hungry; the Giver of the water of life; the Healer of human woes; the Supplier of human needs; the Opener of the eyes of our understanding; and now as the Good Shepherd. R2441:1 David wrote prophetically, "Jehovah is my shepherd" (Psa. 23:1); for in David's day the arrangements for the Shepherd and his flock of this parable had not been completed. R2672:1 Our word "pastor" signifies shepherd, as does also the Greek word rendered "bishop" in our Common Version New Testament; and God, the Great Shepherd, "set" these in the Church, says the Apostle. R2431:4
Of the sheep— Symbols of meekness, gentleness, harmlessness. R2441:2 The Messiah was introducing a new system of teaching the philosophy and ethics of a new dispensation, but it was so radical and revolutionary that it would only appeal to those with sheeplike meekness. R1647:2 The flock which the Lord was gathering to himself at the time of this parable was not natural Israel, but spiritual Israel. R3527:6 They were a small flock compared with the nominal Jewish system. R3528:1 A Little Flock. R1648:2

[NTC - John 10:3]

The porter— The door was barred by justice, as represented in the Mosaic Law, Israel's covenant. R2441:5 The porter who could thus discriminate between the true and the false was the Law Covenant. Our Lord met the demands of the Law fully, and is thus identified to us as the rightful shepherd. R4157:2, 2672:2 The holy Spirit of God. R1647:3
Openeth— When the true Shepherd came, he satisfied the Law, the porter. R2672:2 By the various ways which proclaimed him to be the Son of God, as at his baptism, on the mount of transfiguration, at his death, etc. R1647:3
His own sheep— The special characteristics of the sheep are meekness, docility, lack of self-confidence, and the obedience to the shepherd in whom they fully trust. R5491:4 The barons and lords of England have adopted lions' heads, tigers' heads, eagles' heads, etc. This represents the natural mind. He who represented himself as a Good Shepherd and his followers as sheep had a very different idea of the whole matter. R4157:1, 2441:2
By name— In Palestine every sheep has a personal acquaintance with its shepherd, and he with it, and it is said that this acquaintance is so particular that the shepherds have a separate name for each sheep, and each sheep knows its own name. R2672:3, 2441:3 The Greeks had a similar custom with names corresponding to certain defects, such as Torn, Broken Legged, One Eye, etc. In a flock of hundreds of thousands each individual sheep knows and is known by his name. R4157:6 The call of the present time is not a general one, but a special call. R2441:6 He is interested in them, not only as a general flock, but as individuals. R1647:5 He gives to each one of us a new name, and we are each personally known to him—our peculiarities of character, temperament, etc., our strong points and our weaknesses—he knows them all. R2672:3 This suggests to us the intimacy of the relationship between Christ and each member of his flock. R2672:2
Leadeth them out— They had been "shut up" under the Law Covenant. R3527:6, 2672:2, 2441:5 Nevertheless, having started them in the way, he will not drive them. He goeth before them to lead, that they may follow. R2672:3 This means a very special supervision of the affairs and interests of each one of his true disciples. Whatever may come to these is not a matter of choice or luck. R5711:5 Our Lord's parable does not tell about the disciplines which the sheep are sure to receive, but these are set before us in the prophetic Psalm on the subject, in the words, "Thy rod and thy staff, they comfort me." (Psa. 23:4) R2672:5

[NTC - John 10:4]

Putteth forth— Signifying his looking after them, that they all get started in the way of the green pastures and still waters for soul refreshment. (Psa. 23:2) R2672:3 They needed to be led out into the green pastures. The fold is a place for rest and protection, but not a place for feeding. R4732:2
Before them— To lead, and not behind them to drive. R1648:2 In Palestine the shepherd goes before his flock and the sheep will follow him. CR497:5 However varied the experiences of Christians may be, the Lord knows all about it, for he has felt the same, "yet without sin." (Heb. 4:15) R140:1
The sheep follow him— The sheep manifest their relationship to him as his flock by their obedience to his call, by following him. R2442:1
Know his voice— In the voice of the true Shepherd there is something that has the proper ring. In the sound is the chord of justice mingled with those of love, wisdom and power. R4732:3,4158:1, 2672:5 Truth, like a magnet, gathers to itself all who have an affinity for it. Thrust it in wherever you will, it will invariably accomplish its work of finding the loyal and faithful. R1362:2The important thing is that we should become true members of the Lord's flock, intimately acquainted with him, and familiar with his word, his voice. R2441:3 How important from the divine standpoint is knowledge, not merely head knowledge, but heart knowledge, intimate acquaintance with the Lord and his glorious plan. R4158:4

[NTC - John 10:5]

A stranger— With such thoughts as universal salvation, evolution or eternal torture. R1648:4 The very ones who should have been helping the scattered sheep of Israel to recognize the true Shepherd were seeking to prevent the Lord's sheep from recognizing the Shepherd. R2441:1
Not follow— We have the Lord's assurance that none of the true sheep will be satisfied with the false gospel; it will not appeal to their hearts. R4158:1 The sheep will not follow another having a different voice, a different sound or message. R4732:3 They shun all profane babblings of science, falsely so-called, and being close students of the divine Word, are prepared to quickly detect error, though it lurk behind a plausible semblance of truth. R1206:3 It is the duty of every sheep to take special notice of the message and the manner of every brother before they aid in putting him forward as an overseer, either local or general. F247 We are to hear the Lord and his chosen mouthpieces rather than to follow our own imaginations or the imaginations of other uninspired men. R3346:5 A great mistake which some have made, in view of the conflicting ideas of what is truth, has been to discard every human instrumentality and expect God's guidance through the Bible alone. R1206:4 A Scottish traveler changed clothes with a shepherd, and thus disguised began to call the sheep; they remained motionless; then the true shepherd raised his voice and they all hastened to him in spite of his strange garments. R4158:1, 2441:3 If we see some whom we had supposed were of the Lord's flock heeding another voice, we need not be fearful; for if they are true sheep of the Lord's flock they cannot long be deceived, if at all. R2673:1
Flee from him— They will not be deceived by the Adversary, though he should disguise himself in garments of light, to deceive, if it were possible, the very elect. R2441:3
They know not— They do not recognize. CR444:5
Voice of strangers— Intimating that others would seek to call the sheep in his name, and to direct them, whose leading would be contrary to his. R910:2

[NTC - John 10:6]

Unto them— It is supposed that this parable was uttered in the hearing of the man born blind, and in the hearing also of the Pharisees. R4157:3, 2441:1 No doubt the man was feeling discouraged because of his excommunication from the supposed fold of the Lord's people. The Lord illustrates the fact that he had not really been cast out of the Lord's fold, but merely out of a human organization. R4157:3
They understood not— Therefore the Lord repeated it in slightly different terms, proclaiming himself as the doorway by which any could enter into divine favor as members of the Lord's flock. R4157:4

[NTC - John 10:7]

I am the door— He is both the door and the shepherd. He entered the door of the divine plan, and thus became to us the door of opportunity; he was also therefore counted worthy to be the Shepherd to lead us back to the fold of God. R1647:3 There was only one door, which had not been opened, and which none of these would-be leaders could open. That door was the door of redemption. Our Lord, by giving his life for the sheep, opened that door.R4732:3, 4157:3, 1647:3 Jesus as the "door" represents all the privileges and blessings of the true sheep. R3528:1 Jesus became the door of egress from the Jewish sheepfold, and there is no other egress. R4732:3 Thus the man who had been cast out of the synagogue might perceive that he had really lost nothing, but that on the contrary he had been assisted toward the right door of the true fold. R4157:4

[NTC - John 10:8]

Thieves and robbers— The scribes and Pharisees. Q845:3 The word here rendered thieves contains the thought of craftiness, embezzlement. R3527:2The word robber contains the thought of open violence, free-booting. R3527:2

[NTC - John 10:9]

I am the door— As in the Tabernacle, there was only one gateway to enter the Holy Place or Court; the type thus testifying that there is but one way of access to God, one Gate, Jesus. T18
If any man— Inasmuch as there were not enough who heard his voice to complete the elect number of his flock, the Good Shepherd has lifted up his voice and has called sheep from amongst the Gentiles. R2441:6
Enter in— Many true sheep had gotten out of the fold and were lost in the wilderness of sin. His ministry was a call to these as well as to those who remained in the fold. R2441:6
He shall be saved— The Master did not say that he came to deliver the sheep from eternal torment, but that he came to deliver them from death. R4157:4
Go in and out— By him we enter into rest in the fold, the rest of faith. By him also we may go out to enjoy the liberties and refreshments to which as our Shepherd he leads the flock. R3528:1Out and into pasturage and refreshment and to rest and security. R2673:3

[NTC - John 10:10]

Might have life— Men by disobedience had "lost" the right to eternal life. It was this life-right that man needed and that Christ came to give back to him. NS3:1; SM534:1 The language spoken in Palestine in Jesus' day was the Syrian. One of the Great Teacher's titles is The Savior. This, in Syriac language signifies, "The Life Giver." R4702:1; SM534:1; HG191:6
They will get back their soul, being, existence, with "life [Greek, zoee] more abundantly." E336
More abundantly— Perfect life, everlasting life. NS340:4 Referring to two classes—the obedient of the world who sustain life everlastingly; and the Church who, with Jesus, will share the divine nature, "more abundant" inherent life, not requiring sustenance. R5609:4, 4157:5 Those becoming participants in their Lord's grace, renounce, or sacrifice with him the earthly inheritance, the earthly life, that they may attain heaven and its "life more abundant." NS74:1

[NTC - John 10:11]

The good shepherd— More literally, the grand Shepherd, the ideal Shepherd. R4157:1 Fitly representing the close confidential relationship, but it is a figure that is quite contrary to the world. R2441:1
Giveth his life— Greek, psuche, soul or being. E336 There was but one way to become the true Shepherd. That way was the way of the cross, to give himself a ransom for all. R4157:2, 2441:5 He demonstrated his devotion to his office by the sacrifice of everything, even life itself, on behalf of the sheep. R3527:3, 2673:4 No matter how many others might claim to be the shepherd, he declared himself to be the only true one, and that he would prove it, even to the sacrifice of his life for them. R1647:2 Our Lord defended the interests of the sheep against the false spirits and the wolves of his day, and it cost him his life. R3527:5 The link between the Shepherd and the sheep, as here indicated, is love. R2672:5Literally, lays down, as in Diaglott and Variorum. Young gives the meaning, "to put, set, place." Not in the past tense. The Lord was speaking of something he was about to do, not what he had already done. R1298:6*
For the sheep— Our Lord's death not only satisfied the Law, "the porter," so that he opened the sheepfold, but it gave the true Shepherd the ownership and control of the sheep. R2441:6

[NTC - John 10:12]

That is an hireling— The owner of the flock or his son usually did the shepherding, or sometimes an employee who was given an interest in the increase of the flock, as, for instance, Jacob with his father-in-law, Laban. R2441:2 The responsibility of those who have undertaken the gospel ministry in the name of Christ is very great. D62 To advance their own personal interests; but he, as the true Shepherd, instead of seeking his own welfare, was seeking the welfare and advantage of the sheep. R4157:4 Seeking their own advantage: honor of men, influence, wealth, etc., and willing to sacrifice the sheep to serve these ends, illustrated in the treatment of the man whose eyes had just been opened. R3527:1 They think chiefly of their own ease and comfort, honor and dignity. They are not very deeply concerned respecting the spiritual progress of the sheep, but specially in numbers and collections. R2673:4, 1647:6 Plato, Aristotle, Socrates, Confucius and others could not be classified as false shepherds, but as bell sheep, themselves lost, leading the flocks to the best pastures and purest waters they could find. R1647:5 Those who, after being enlightened, love darkness rather than light, and who, instead of pointing men to Christ, direct them to human philosophies, merit the appellations which the Lord applies to them. R1647:5
The wolf— The false teacher. R3142:3 Of infidelity. R1647:6 In sheep's clothing, of course; otherwise they would not be received. R3142:5
Scattereth the sheep— Only the wayward and heedless sheep can be harmed and scattered. The obedient, trusting sheep, will be tenderly cared for by the good Shepherd. R1648:2

[NTC - John 10:13]

The hireling— Of all the professions, the Christian ministry has afforded the quickest and easiest route to fame, ease and general temporal prosperity, and often to wealth. D61
Fleeth— Some are fleeing from the old systems and running after Darwin and Huxley. Many are industriously endeavoring to dissuade the sheep from all faith in the inspiration of the sacred Scriptures. R1647:6
The great Parliament of Religions held in Chicago [1893] was a manifestation of the disposition of prominent hireling shepherds to attract the attention of the sheep to various heathen philosophies. R1647:6Ignominiously, by silence and allowing the sheep to be misled. Our Lord could have taken this course by refraining from antagonizing the scribes, Pharisees and chief priests. R3527:5
Careth not— While none of them could have bought the sheep, since all were under condemnation, we have no reason to suppose that any of them would have been willing to purchase them at the cost of his all. R4158:3
For the sheep— The scribes and Pharisees neglected the interests of the people and were engaged in seeking their own gain—wealth and fame—while piously posing as religious leaders. Q845:3

[NTC - John 10:14]

The good shepherd— He, in his absence, has made provision for his flock, that he would give them pastors and teachers who were to feed the flock of God, and to watch for their souls, for their lives, to protect them. R4158:3 The Good Shepherd will always be represented amongst the sheep by those who have his own characteristic. Through these he will utter his "voice" and lead his own sheep to pasture and to rest. R2673:5 As the true sheep know the true Shepherd and are known by him, so the true Shepherd should know the true under-shepherds and they should know the sheep intimately. R4158:3
Know my sheep— The shepherd was acquainted with his sheep and loved them, not merely as so much wealth and merchandise, but as friends with whom he conversed, and whose welfare he defended. R2441:2 Not all mankind are sheep, or have the Shepherd's care. In the present time only those who have heard the Shepherd's voice and responded to his call to become his sheep are his flock. His word is that it is a little flock. R3268:3 Other sheep are consecrated to human leaders, human institutions, human theories, human efforts, following their own bents, and are thus separated from the Little Flock. R2673:2 At the present time there are many sheep in the nominal church, but they are not all the Lord's sheep. The harvest is the time for separating the different flocks of sheep. R2673:2
And am known— From the standpoint of election, the Lord chooses such characters, and such characters choose the Lord. NS264:2 This class recognize, know, the Lord more and more intimately day by day, and find their love and devotion to him continually increasing. R3527:5 He knows us fully, we know him in part, known as we progress, but when the journey is finished then shall we know even as also we are known. (1 Cor. 13:12) R140:4* The true sheep must not judge of fellow sheep by the pelt; for a wolf can wear a sheep's pelt; but must learn to note the Shepherd's voice and manner—directly through his Word, and indirectly through his representatives. R3142:6

[NTC - John 10:15]

The Father knoweth me— Has confidence in me, has entrusted the care of the sheep to me. R2673:5
So know I— I have full confidence in him, and recognize him as my Shepherd. R2673:5 This intimacy of acquaintance, this fellowship divine, is something which cannot be explained to others, but which is certainly appreciated by all the true sheep. R3527:6
Lay down my life— Greek, psuche, soul. E337 His life as a man, his life in the flesh, his humanity, was what he gave for the life of the world as the world's sin-offering, "My flesh I will give for the life of the world." (John 6:51) R1247:5, 4536:1, 1228:4 The drawing of the world could not take place except he were lifted up as the sin-offering. R2467:4 In harmony with God's arrangements for me and for my sheep. R2673:6 The sheep of the Little Flock now being called are to be sacrificed: as the Shepherd, the King's Son, himself was sacrificed as the Lamb of God. R2442:2 As it was the mission of our Lord not to rule the world at his first advent, but to lay down his life for the world, so it is the mission of the Church, not to rule the world now, but to "lay down our lives for the brethren." (1 John 3:16) R2415:3 His followers will not only have the same voice, the same Word, but they will have the same devotion to the interests of the sheep.R2673:5, 2442:5
For the sheep— For us, the Church, and for all mankind. E446

[NTC - John 10:16]

Other sheep— There are two classes of sheep: obedient ones, easily led by the voice of the shepherd, and a more listless and somewhat wayward class who need some driving and guiding with the crook. R1648:2 Others who will become the Lord's followers under different conditions and a different call. R4784:3 Every soul that longs for the truth is one of the Lord's lost sheep. R1374:5 These other sheep will include all of mankind who, during the Millennial Kingdom, will be glad to avail themselves of the great provision the Lord has made for them in his plan. R5694:1, 5490:6, 4940:6, 4157:5, 3528:3, 2442:1, 1919:1, 1648:2, 1374:5, 655:1; NS272:6 The Good Shepherd gave his life a ransom for all his sheep, not merely for the Little Flock of this age. Christ's larger flock will be gathered after the kingdom is set up. R2442:1 I bought the whole world with the one sacrifice for sins, and all who have the true sheep disposition. R2673:6 Whosoever will live godly shall go out with joy and be led forth in peace by the great Shepherd of the flock. R3597:5 These other sheep are particularly mentioned by our Master in the parable of the Sheep and the Goats in Matt. 25:31-46. R4784:6, 3528:3, 2606:6, 701:2; NS181:5, 272:6 Evidently also referred to as another "book of life" from that of the Gospel age. (Rev. 20:12) R701:3 "Israel after the flesh" will not be neglected; for though of another flock, they are under the same shepherd. R633:5 While this may be particularly applicable to the sheep of the next age, it may not be amiss to apply it now to those who are received from amongst the Gentiles. R4732:6 The view that we who are of the Gentiles or "other sheep" mentioned are now being brought into the one fold is not correct. We were not the Lord's sheep at all at the time of this parable. R3528:2 God for a time recognized only Israel and left others unrecognized. These, blinded by Satan, are hindered by weaknesses within and errors without, and include such notable shining heathen lights as Aristotle, Plato, Confucius and others. R1180:3 He was speaking to his flock, spiritual Israel, whom he was gathering out from amongst nominal Israel and subsequently from amongst the Gentiles. The other sheep, now lost, the world in general, blind and deaf, will be found of the Lord shortly. NS272:6 The Good Shepherd has various flocks. "As a shepherd searches for his flock on the day that he is among his flocks that are scattered, so will I search for my flocks." (Ezek. 34:20—Leeser) R633:1
Not of this fold— Not of the Little Flock of this Gospel age. R3268:3 They will be of a different nature from the flock which the Lord is selecting during this Gospel age. R5694:1, 5491:1 We who are not Jews by nature, but Gentiles when we came into Christ, are members of this same flock. R3528:2
I must bring— In due time, to a knowledge of the truth and to the full privilege of sheep. R3268:3 He has not yet begun to bring the other sheep; he is still taking the flock he first started to call, namely, spiritual Israel. NS412:2 The Lord will lead his sheep back to the heights of life. He is now leading his sheep of the Gospel age, the Church. By and by he will lead the world, during his Millennial Kingdom. R5654:4, 4158:5, 2673:6 Lead into truth and righteousness during the Millenial age. R655:1, 5490:6 The entire Millennial age will be required for the finding of the Lord's true sheep amongst the world of mankind. R3528:3, 3268:3 At that time the present flock will have passed beyond the veil into the Kingdom and its full glories. R4158:5, 2673:6 The Lord intends to use the very elect Little Flock of this Gospel age to carry his mercy and favor to all, and to give them an opportunity of becoming members of the human flock. R4158:6; NS412:6
One fold— In the Revised Version and Diaglott: "one flock." R4159:1 Illustrating unity and indivisibility. R81:2* "Of whom the whole family both in heaven and in earth is named." (Eph. 3:15) R2673:6 The two flocks will come back into harmony with God, but the one flock will be of the heavenly fold while the other flock will be of the earthly fold. NS412:6; R4732:6 Eventually all of God's creatures on various planes of being shall be recognized as one family of God. R3268:6 The flock will be one, but the sheep will be of various natures on various planes of being. R4159:4, 4940:6

[NTC - John 10:17]

Therefore— Love with an if in it means love that is conditional, or because of something. R1253:5
My Father love me— There are two kinds of love: the intense, particular love, and the general love, or kindness; and two sorts of love, affectionate love and loving kindness. This text shows special love, or affection. R1254:3
My life— Psuche, being, existence; not zoee, life. R667:4, 53:4*; E337
That I might take— According to the divine promise and power, in the resurrection. E337 Literally, receive; in his resurrection. R667:3 When he laid down his being, it was a human soul or being; but when he was made alive from the dead, it was no longer a human being, but a life-giving spirit, of the divine nature. R667:3

[NTC - John 10:18]

No man taketh it— Jesus' death was a voluntary act. While men might seem to take his life by crucifying him, yet they were mistaken; in reality, "no man taketh it from me." R198:2* No man took it from him in the sense that no man had that power, since God had promised that "he that keepeth the law shall live by it." CR95:5; R4642:4
I lay it down— Jesus surrendered his life. He did not give away his life, nor did he forfeit it; nor did the Jews or Roman soldiers take it from him contrary to his permission. R4704:4; Q445:2 He did not barter or exchange his life for the heavenly nature. Our Lord's life would have been protected had he not voluntarily submitted and laid down his earthly rights. CR96:5; R4751:4, 4642:4 He laid it down in the Father's hands, saying, "Into thy hands I commit my spirit." (Luke 23:46) R4642:4; CR96:5
Of myself— Christ likewise so loved the world as freely to become the instrument of Jehovah for its salvation. R2099:3 It was necessary that his disciples should know this, not merely that they might esteem their Lord more highly, but especially that they might realize him as their Redeemer, whose voluntary sacrifice for our sins redeemed father Adam and his entire race. R3528:6 Our Lord's earthly life was not forfeited, but merely laid down. The intention of laying it down was to abandon it, personally, forever, that humanity might get it. R5342:1, 4704:4; Q194:2 All other men are in bondage to corruption, and have no life in them by nature, but he being a perfect and sinless man, was not liable to sin's penalty, death. R677:1* Christ was able to, and did, keep God's perfect law of love, and by thus remaining a perfect human being, was not subject to death. R1213:3* Jesus kept the Law inviolate, therefore he had a right to life, hence it is that the Law did not demand his death, but when he died it was willingly a sacrifice for our sins. R608:1, 2037:5 Instead of the penalty of sin being "inflicted" upon our Redeemer, our Lord Jesus gladly and freely gave himself as our ransom, in harmony with the Father's plan. R1287:1 He submitted in Gethsemane, not because he must, but because he was voluntarily submitting himself to death, steadfastly refusing to yield to any appeals from his flesh to escape or lessen his sufferings. R5585:5, 4591:2
I have power— Or, privilege. R2037:3, 667:3 Authority. R4751:4, 1213:3*, 667:3; Q445:2 He was commissioned or authorized by the Father so to do. R2037:3
To lay it down— Thus the human nature remains forever dead, and mankind, having a substitute in death, can justly be brought forth from death, and will be, in due time. R1337:1*, 823:5 The life to which we are justified by our faith in Jesus' ransom must be laid down, even as he laid down his life. Thus we are "crucified with Christ." (Gal. 2:20) R814:2* Not, "laid down;" not past tense, but of an act in the future. R1298:5*
To take it again— This passage should read, "to receive it again." R2037:3, 667:3 Our Lord's commission was not merely to lay down his life, but also to receive it again. R3528:5 The human existence of Jesus, our ransom, was surrendered to everlasting death; but he lives as a divine being to claim and restore to perfection mankind, purchased by his human life. R823:5 Jesus rights to earthly life, protection, dominion and power all belonged to him as a new creature when he arose from the dead. Those earthly rights are the basis of all the blessings of God through him to mankind. R4642:4; CR96:5 The Father was not content to merely restore him to his previous high position of the past, but made him a partaker of the divine nature in the fullest and most absolute sense. R3528:6 This same promise is open to us if we are faithful: "If we suffer with him we shall also reign with him," sharing his "glory, honor and immortality"—the divine nature. (2 Pet. 1:4) R3528:6
This commandment— Word, precept. R667:3 Authority or power to say this. R198:3*, 4642:4; CR96:5
I received— I have obtained. CR96:5; R4642:4

[NTC - John 10:20]

He hath a devil— That they were blinded by their own willful prejudice beyond that prejudice engendered by the fall, is evident because others, no less depraved, asked, "Can a devil open the eyes of the blind?" R724:1
And is mad— In the opinion of men he foolishly wasted his life. His life and teachings were mysteries to them. They could not understand him. A85 The world says of us that we are of an unsound mind because we care for the better things, the heavenly things. R5094:6; E196

[NTC - John 10:25]

In my Father's name— Our Lord Jesus in all matters acts as the representative of the Father, Jehovah, in the work of salvation. E35 Neither Elijah nor Elisha nor Jesus claimed to give life to the dead by their own power. It was the power of Jehovah delegated to, or active through them. R810:3

[NTC - John 10:26]

Not of my sheep— All who believe are his sheep. R140:1*

[NTC - John 10:27]

My sheep— During the Gospel age the Lord has but one Church, one flock who follow him. R4784:3 It is well that all should have the docile, sheep-like nature, but it is necessary also that the sheep have character, else they cannot be overcomers. F247
Hear my voice— Obey. F247; R279:4, 142:5 The Word of God. R2672:5 How does God call? By the Gospel. (2 Thess. 2:14) Jesus called by the Gospel when he was on earth, and then he gave the commission to the disciples, and so the calling goes on through the long dark night until the fullness of the Gentiles be come in. R810:6* There are many voices in the world, some calling in one direction and some in another. The world calls us, the flesh calls us, the Adversary calls us, and the Master calls us. R3163:3,2672:6, 2257:1 We are intentionally exposed to the various voices which would call us away from our Shepherd, and from following in his footsteps. R2257:2 We may have difficulty in discerning between the voice of the Adversary and the voice of the good Shepherd, because the Adversary's method is to simulate, or counterfeit, the voice of the Shepherd. R3163:6 Not all are able to hear and recognize the Shepherd's voice in the present time. The majority are deaf on the subject. The Scriptures say, "He that
hath an ear to hear [the Gospel] let him hear." (Rev. 2:7) R2257:1 The true sheep will listen intently for the faintest sound of the Shepherd's voice. R5491:4 The voice of the Lord, the Great Shepherd, amongst his sheep is to be heard now, because it is the time of his second presence. R5693:6 During this harvest time, the increase of light, this hearing of the voice of the Lord, brings a test—the separation of those who are the true sheep from others who do not belong to this flock. R3883:6 The true sheep hear the Shepherd's voice, saying, "If any man will come after me, let him deny himself, and take up his cross, and follow me." (Matt. 16:24) R1790:3 We hear his voice assuring us that it is his will that we who belong to his chaste, espoused virgin class should all be one, no longer separated into sects and parties by creedal fences. SM125:2 If any are in Babylon and do not hear the voice of the Lord now calling them out, the inference is that they are not his true sheep. R5697:5The shepherd of one flock calls his sheep in squads, and when the squad has done drinking, orders it away by sounds which the sheep perfectly understand, and calls up another squad. R4157:6 The Apostle tells us that "the ox knoweth its owner and the ass his master's crib." (Isa. 1:3) Although brute beasts, they know where to go for their nourishment. R3786:1
They follow me— Follow the voice, the instructions, of the Shepherd. E386 "Take up their cross and follow me." (Mark 10:21) R279:4,142:5 To gain everlasting life we must become the Lord's "sheep" and follow the voice, the instruction of the Shepherd. It will not be forced upon any, but must be sought, desired and laid hold upon by all who would gain it. R1878:4, 1648:2

[NTC - John 10:28]

I give unto them— Jehovah is our Father, life-giver, though he has used the Spirit and the Word as his agents in our begetting, and will use Jesus as his agent in our birth or resurrection. R297:2It is God in Christ reconciling the world to himself. We honor both the Father and the Son. R27:5* As Lord, Christ gives immortality. R62:4* Granted only to those who, when they learn of it and the terms upon which it will be granted as a gift, seek for it, by living according to the spirit of holiness. E386 Contrary to Romanism's teaching that immortality is inherent in all men. R560:4*
Eternal life— It was by virtue of purchasing the sheep by his now precious blood that their eternal life is possible. R4157:5 "I will deliver him and honor him. With long life will I satisfy him, and
show him my salvation [make him understand my plan]." (Psa. 91:15,16) R3332:5
Never perish— As the Father hath inherent life, so he gave to the Son to have this life—he had the promise of it during his earthly ministry and the reality of it in his resurrection. This same promise is given to the Church. R5608:6 A truly regenerated soul who abides under the blood never will be lost. R140:1
Neither shall any— We are as dear to him as the apple of his eye. He that began a good work in us is able to complete it in the day of Jesus Christ. (Phil. 1:6) R5118:5

[NTC - John 10:29]

My Father— There is something thoroughly incorrect in the idea that our Lord Jesus was his own heavenly Father, Jehovah. R2773:3
Which gave them me— All the drawing thus far done from the time of our Lord to the present has been done by the Heavenly Father himself, not by a mediator nor by an advocate. R4476:2
Greater than all— On so important a question as the equality of the Father and the Son, we must not rely upon any man's testimony except that of the inspired writers of the Scriptures. R5747:6;OV114:4 In combatting the error that Jesus was a mere man, some, loyal to the Lord, went to the other extreme and declared him, contrary to his own words, equal to the Father. R4165:1 Meditating no such usurpation of divine authority as did Lucifer. On the contrary, he was the very personification of loving obedience and self-abnegation. OV307:T He had no thought of robbing the divine glory and honor by putting himself upon a equality with God the Father.R5846:6 The word "all" may be used to refer to all mankind, or all of a certain specified class. Here the all includes creatures on every plane of being—men, angels, etc. It is the plural form of the Greek word pas. R838:2 Even "the Son himself being subject unto him, that God may be all in all." (1 Cor. 15:28) R715:4* The great Shepherd now present with his sheep and gathering out of all the various pens of Christendom those who know his voice, will not suffer the wolves to stampede his flock, nor to devour them. R4710:4, 4449:4
No man is able— There is no danger of others plucking or forcibly separating us from God's favor, or turning his love away from us. The only danger is in our own doings. R1458:5 While each member of the Royal Priesthood is at liberty to go back to wallowing in the mire, yet if he choose to remain, none shall be able to pluck him out of his Father's hand, nor to separate him from his grace. (Rom. 8:38,39) SM11:T If the salt loses its savor it will be because we abandon the truth and turn unto fables, and not because God fails to supply it to his saints with abundant and convincing proof. R634:6* It does not imply an imprisonment of those in God's care, so that they cannot go from him as they came to him, by the exercise of their own free wills. R1698:6 So long as our hearts are loyal, neither angels nor devils nor men will be permitted to separate us from him; but if we do not earnestly desire to abide in him, he will not only permit us to leave him, but will force us to do so. R2287:1 The Lord himself keeps the Church books and the individual accounts of each member. His unerring wisdom alone is sufficient for that. It is most unbecoming in any member of the Body to assume the authority of the Head of the Church. R1893:5
To pluck them out— Or blot their names from the records in heaven. R1893:5

[NTC - John 10:30]

Are one— One in sympathy, one in plan, one in operation, and not one in person. CR229:5 This text is considered as a proof that our Lord Jesus is entitled to the name Jehovah, that he was both the Father and the Son; or that he had no Father and was not a Son. On the contrary, the thought of this text is that of harmony. E75 He and the Father were one in mind and purpose, because he would not do any will of his own; he would do only the Father's will. They were in absolute oneness. E75; CR248:5 Because he had fully submitted his will to the Father's will and had made the Father's will his own, therefore they were one. SM493:1 It is a oneness which results from having the same mind or spirit; it is the same oneness that should exist between a heart union of man and wife; they twain are one. R369:5 The Bible says that all men should honor the Son even as they honor the Father. CR248:5 In John 17:20-23 the oneness of the Church for which the Lord prayed is stated to be exactly the same as the oneness between the Father and the Son—a oneness of mind, and not a personal oneness. E75; NS258:6 Christ's followers, when united to him, will be given immortality, thus being made one with him in the same sense that the Father and the Son are one. Thus will their lives harmonize and blend, yet the Father will be greater than all. R715:4*

[NTC - John 10:31]

The Jews— "A man's foes shall be those of his own household." (Matt. 10:36) The Master was a Jew. The Jews were his brethren according to the flesh; and it was they that hated him without a cause, they that persecuted him. SM218:2

[NTC - John 10:32]

From my Father— In discoursing with his disciples, Jesus tells them that they might pray to God as their Father. No Jew had ever done this before. R5683:6

[NTC - John 10:33]

Blasphemy— Applicable to any indignity offered to God. Bouvier defines it: "Blasphemy is to attribute to God that which is contrary to his nature and does not belong to him, and to deny what does." B306 Blasphemy, as the word is used in Scripture, does not signify profane swearing, but rather a misstatement of character. R499:6
Makest thyself God— Reasoning thus: that if a son of God, he was making himself to be also a God, or of the God family. R301:3 Jesus said that not only was he the Son of God, but that he would bring many sons to God. R5623:3

[NTC - John 10:34]

Written in your law— Where all of the Lord's consecrated people, the Gospel Church, are called "sons of God." He merely claimed the same title that was there freely given to those who would come into that relationship. (Psa. 82:6) R2781:5
Ye are gods— Clearly showing that the term "gods" in Psa. 82 is applied to all the sons of the Most High God, who will be joint-heirs with Christ Jesus. C239 Referring to other mighty ones—the Church, the sons of God, of whom Jesus is the head or chief. R421:3, 338:2 Greek, theos, seldom used in the New Testament except in referring to Jehovah, because the apostles rarely spoke of false systems of religion; yet so used of other than Jehovah, here and in Acts 7:40,43; 17:23; 1 Cor. 8:5. B274

[NTC - John 10:35]

Unto whom the word— Those having ears to hear; and it applies still to the same class. E69 The gods there mentioned are the ones who receive obediently his words and example. If God calls such as receive Jesus' teachings "gods," the teacher of those gods could properly claim the same relationship as a son of God. R474:2, 301:3
Cannot be broken— Not only David was inspired, but this text proves that the 82nd Psalm, a "Psalm of Asaph," also "cannot be broken." R1418:3; HG310:6

[NTC - John 10:36]

Hath sanctified— Jesus Christ was sanctified, and sent into the world for the good of the human race; and his Body or Bride are for the same purpose. R69:5*
I am the Son of God— The charge of blasphemy against our Lord was based on his claim of being a Son of God—not the Father himself; that thus he was placing himself on a parity with God, as being of the same kind or nature. R2781:5 This feature of the Master's teachings especially angered the Jews; for they declared that in claiming to be the Son of God, he was establishing himself upon a pedestal of honor in competition with Jehovah. R5768:1; OV329:2 He never acknowledged Joseph to be his father; nor did he ever acknowledge his earthly life to be the beginning of his existence. E89Jesus claimed to be the Son of God, and consequently the Messiah. He also required his disciples to believe this truth. R944:4* Just what we claim. "Beloved now are we the sons of God." (1 John 3:2) "The God and Father of our Lord Jesus hath begotten us." (1Pet. 1:3) R301:3

[NTC - John 10:38]

Believe the works— Messiah was to heal the sick, etc.; consequently our Lord must do these things, and in a measure begin the work of restitution, so that Israel could recognize him and be responsible for rejecting him and his "works."R2000:4

[NTC - John 10:39]

But he escaped— It seems as though his explanation satisfied them, for they did not stone him. R474:2, 301:3

[NTC - John 11:1]

Was sick— Probably with one of the fevers common to that part of the country, similar to the one from which our Lord recovered Peter's wife's mother. R3529:1
Lazarus— It has been supposed by some that the rich young ruler who came to Jesus for advice and subsequently went away very sorrowful was his friend Lazarus. R3529:1 It has been inferred that later on Lazarus did become a consecrated follower of the Lord. R3529:3 Some have thought that they discerned Lazarus amongst later disciples of Christ—possibly Barnabas. OV334:4

[NTC - John 11:3]

Sent unto him— The message was brief; it did not urge him to come nor ask a miraculous intervention; it merely stated the fact. In some respects it was a grand model of a Christian prayer. R4160:2, 3529:1 They thought it proper to send the Master word respecting Lazarus, but not proper to dictate to him what should be done in the case. OV333:T They knew of Jesus' power to heal, even by the word of his mouth. They had faith that if he could help strangers, he would certainly be glad to assist his friend. R4552:4 They manifested their faith and submission also as to what answer would come—as to whether he would simply send word, or bless a handkerchief, or what not. They felt that he would care for them. R5230:2 Beyond Jordan, a distance of only about 30 miles. R3529:1
Whom thou lovest— For he was a special friend, and their home was his home whenever he was near Jerusalem. OV333:T Though one whom Jesus loved, he was not one of the apostles which followed with the Lord. OV334:4 It speaks volumes for the character of Lazarus as a man that he had the love of the Lord Jesus. R3529:2

[NTC - John 11:4]

Not unto death— Not that our Lord was mistaken, that Lazarus would not die, rather that the result would not be continuous death, knowing that he would awaken him. R4160:3
But for the glory of God— The matter of Lazarus' death was a part of the divine program, as was also his subsequent awakening from the tomb. R3529:1

[NTC - John 11:5]

Jesus loved Martha— Jesus loved all mankind to the extent that he "tasted death for every man." (Heb. 2:9) But among men he had his special loves. R439:4 Yet, when choosing his twelve apostles, and later the "seventy," he chose none of his female followers. F265 Martha comes down to us as a synonym of bustling, energetic hospitality, "busied about many things." Yet surely she was loving and loyal to the Master. OV334:4 As we note the special features of character which called forth the Master's love, we shall more and more be able to copy them in reaching our goal. OV335:2

[NTC - John 11:6]

He abode two days— In order that the miracle might be more pronounced. R3529:4 It must have been a great trial of their faith when our Lord remained away. R5230:2

[NTC - John 11:7]

Let us go— There would be no particular danger. The miracle he intended to perform would disconcert his enemies long enough to permit of his return to Berea a little later. R4160:3

[NTC - John 11:9]

Walk in the day— As though we were living in the broad daylight, so that if the world understood all about any transaction of ours, they would realize that we are honest—even as the Lord understands all about it. R5098:5

[NTC - John 11:11]

Sleepeth— Lazarus was not dead as a brute beast, but was merely inanimate for a time, awaiting the Lord's due time to call him forth, to re-animate him. R4160:3; OV333:4 Mankind's condition would be actual death, the same as a brute beast, were it not that the Lord has provided in Jesus for their resuscitation. We are to think of the world of mankind as not being extinct, but merely asleep. R4160:5,3529:3, 2796:5, 1377:6; PD61/72; NS751:1 The Adamic death penalty was to perish, but it has been cancelled by Christ's ransom. No longer should it regarded as a perished condition, but as a "sleep" from which the Redeemer will awaken all. R1126:2; HG293:5 In his sleep of death the four days of death were but as a moment; his awakening thought was next to the one he had when he fell asleep in death. R3531:4; E344; HG331:6 God's purpose of a resurrection is fixed, unalterable. Those whom men call dead "all live unto him." (Luke 20:38) From God's standpoint they are asleep, and not destroyed. R5611:5 Throughout the Scriptures we find death repeatedly mentioned as sleep: Abraham slept with his fathers; so did all the prophets and kings of Israel. R3529:4, 3027:6, 2959:1, 2197:6, 2172:3, 1881:1, 678:2; E345; HG332:2, 194:1, 121:6; OV333:1; SM38:2; NS830:6 All mankind fall asleep to wait for the morning of the great Millennial day, when the Sun of Righteousness shall arise. R5166:5; OV333:4 Many who use the term sleep, and who place it upon the tombstones, overlook entirely the fact that it implies that the sleeping one is unconscious, that he will not be conscious until the waking time, the resurrection. R2959:4 The Scriptures say also that all live unto God (Luke 20:38), for from his standpoint they only sleep.R5073:2 Did we suppose that the good "sleep" in heaven? We were told that the bad go to a place too warm for sleep. OV333:4; SM39:T
Out of sleep— A sleep that otherwise would have lasted until the dawn of the Millennial day when the general resurrection would be due, but a sleep that was interrupted temporarily. HG136:1

[NTC - John 11:12]

He shall do well— The disciples had not understood the Master's words. R5611:6

[NTC - John 11:14]

Lazarus is dead— Coming down to their ordinary use of language. SM39:1; R3027:6, 1880:6 It is actually death, but it was likened to a sleep in view of the resurrection. R1017:6*

[NTC - John 11:15]

I am glad— Because it will give me an opportunity to demonstrate to you and through you to all who shall be my disciples in the future the great power of God that is vested in me in respect to the resurrection of the dead. OV333:T; R4552:5 Remembering that their tears and troubles may be made to them, under the Lord's providence, a great blessing. R4160:6 So with us, the Lord will be glad to permit our trials, sorrows, tears and difficulties for our sakes, that we may thus receive some important lessons which we could not otherwise so well learn. R4161:1
Let us go— Manifesting a change in Jesus' attitude; discarding caution, he went directly to the house of Lazarus and his sisters. He knew that his hour was come; that the end of his ministry was at hand. NS629:5 With his disciples, he began the three days' journey to Bethany. R4552:5

[NTC - John 11:16]

That we may die— This was the spirit of courage which the twelve shared, and it helps to reconcile us to their apparent cowardice on the night of his betrayal, a cowardice which was incited by our Lord's own refusal to accept assistance.R4161:1 Some of us who feel courageous for the Lord and his cause and ready to die therefor need indeed to watch and pray that we maintain this disposition and not succumb in the hour of stress. R4161:2

[NTC - John 11:17]

When Jesus came— Portions of two more days were spent in reaching Bethany. R3529:4

[NTC - John 11:19]

To comfort them— It was the custom of the time to have a funeral service of mourning for seven days. R4161:2

[NTC - John 11:20]

Went— Evidently in the direction of the tomb, for the Jews who were mourning with her in the house, followed her. R4161:4
And met him— Jesus did not consider it the part of wisdom to go to the home, which he knew would be crowded with mourners. R4161:2
Mary sat still— Mary was so overcome because he had not sent some help in her brother's case, that she did not feel that she even wished to see the Lord. She did not feel like honoring him. R5230:3 Bowed with her grief and perhaps disappointed that the Lord's word, "This sickness is not unto death, but unto the glory of God" (verse 4), had apparently failed. R4161:2 It has been assumed that there was a special heart-fellowship between our Lord and Mary, and it is in full harmony with this thought that we find her remaining at home until she received the message that the Lord inquired for her. R3529:6

[NTC - John 11:21]

If thou hadst— If thou hadst come when we sent thee word. OV334:1; SM39:2 There was in this remark something of the suggestion of chiding. R4161:3 We cannot blame the sorrowing sisters that they felt hurt that the Messiah should apparently neglect their interests. R4552:5 How apt we all are, while laboring under the weight of sorrow, to wonder why the Lord's omnipotent power does not intervene on our behalf, feeling that as his special friends we should have special consideration. R3529:4
Had not died— The sisters were greatly disappointed. They had not thought of the possibility of their brother's dying, because they so thoroughly believed in the power of Jesus. SM39:2

[NTC - John 11:23]

Shall rise— Notice that our Lord did not say, "Thy brother is not dead; thy brother is more alive than he ever was; he is in heaven or in purgatory." R4552:5, 4161:3, 3530:1; HG194:2; OV213:5 He did not tell Martha and Mary that Lazarus was in heaven, with a harp in his hands. R5611:6; OV334:2

[NTC - John 11:24]

In the resurrection— The disciples and followers of Jesus were Jews who, as a people, believed the dead were dead, and placed their hopes in a resurrection. R2795:4 While the doctrine of redemption is the central doctrine of the Christian system, the doctrine of resurrection is the end of our faith, our glorious hope through Christ. R1774:2 To those that believe that the dead are more alive now than when they were alive, the doctrine of the resurrection must, of necessity, be foolishness. SM35:3 The resurrection is contrary to the laws of nature, according to all the history of the past. Only those who have an implicit faith in the Creator will be able to receive this doctrine. SM36:1
At the last day— The great day, the seventh thousand-year day, the day of Christ's Kingdom, when all the dead will be due to come forth. R5611:6, 5339:4, 4552:5, 4161:3, 2795:5

[NTC - John 11:25]

I am the resurrection— Speaking of the intended results of his sacrifice. F696 There will be no resurrection except by my power—why not ask me now? R5611:6, 4552:5, 4161:3; OV334:2; SM39:3 Jesus is God's appointed channel by which the world may obtain reconciliation, restitution, life everlasting, or, refusing it at his hand, their portion will be the second death. HG96:3 Even then he suspended temporarily the power of death, restoring Lazarus again, and thus illustrating the resurrection power which will be used in much fuller measure and degree. R2795:5; OV214:4 Resurrection power resided in our Lord Jesus because in the divine plan it was he who was to redeem the world by the sacrifice of himself and consequently to restore it. R3754:3, 846:1 He only hath the keys of hades and can re-create from nothing the beings that before existed and give them back the boon he purchased for every son and daughter of Adam. R822:6* Then he gave an illustration of his power in the awakening of Lazarus to life. R846:5 All the hope of the world is in the resurrection, yet even Christians now have little or no faith in it. R846:4 Not merely an awakening from death, but also such vitalization as would overcome the dying process of disease and ultimately bring the revived one up to the full perfection of being enjoyed in Eden. R3754:3, 3529:5, 1118:5* A deeper thought is that we who now believe in the Lord are sometimes spoken of as already having a new life, the resurrection life, as already having passed from death into life. R4162:6 Anastasis here has the Greek article, showing emphasis and indicating the first or special resurrection. The emphasis when used with anastasis always marks the chief or spiritual resurrection. R1512:1 All of these procedures are of the Father, though through the Son and through the Church. F399 Contrary to Christian Science teachings. HG700:1*
And the life— Others may indeed think that they have eternal life in themselves, that by some inherent, immortal principle they will live forever. R3795:2
He that believeth— All mankind, through Jesus, will be made alive. No one will come up to full perfection of life without faith and obedience. Q591:4; R1232:4 Only believers shall be resurrected, made to live, which is the full force of the words "resurrection" and "life." R1231:3 Belief in the ransom will be necessary to the full acquirement of the favor purchased, life. R1231:5 The preaching of the Gospel to all who hear it now is a savor of life unto life or of death unto death, knowledge proving our condemnation if we do not accept the free gift. R1965:4*
Yet shall he live— Adam and Eve lived, had life in perfect measure, before sin entered. When death entered, dying commenced. It was a process of ceasing to live. R1231:3

[NTC - John 11:26]

Whosoever liveth— The class referred to are reckoned dead to the human will, nature, hope, etc., and are alive toward God as new creatures. R473:3, 293:6
And believeth— Then, after "living." F665 When awakened from death and brought to a knowledge of the truth, those who believe in Jesus and who walk in obedience to his commandments, may have life everlastingly. R846:5; Q592:T; NS670:5 If they believe, they will "never die." R1856:2 We make no claims of universal salvation; for the Scriptures speak of some who will die the second death, having proven themselves not sufficiently in harmony with righteousness to be worthy of eternal life. SM442:3
Shall never die— Referring to those who will be fully made alive in the resurrection. R1856:2 Not only is the resurrection power vested in our Lord, but also power to keep the resurrected believers alive everlastingly. R1856:2 It is God's assurance that any who reach the condition of life may retain it forever, if they shall forever continue to be believers. R1232:4 We have everlasting life by faith and must wait for its actual reception until the resurrection. R1856:1 Will not die, but immediately, in the twinkling of an eye, be transferred to the new body like unto Christ's spiritual body. R473:6, 294:1
Believest thou this?— "Only believe" was the keynote of our Lord's reply to Martha. So each of us must learn the lesson of faith and confidence in the Lord's wisdom, love and power. R3529:5

[NTC - John 11:32]

If thou hadst been— The same expression Martha had used. If the words contain a measure of chiding or suggestion of wounded hopes, it was a very delicate one. R3530:1 Likewise we are more or less inclined to think of what might have been if something had been different, apt to forget that our Lord has full charge of all our affairs, that no "if" or chance has to do with the Little Flock. R3530:2

[NTC - John 11:33]

Weeping— According to the Greek original, wailing. R4161:4 At the very moment of death, a wild, piercing shriek, high and prolonged, a quavering wail announced the fact. The mourning continues violently for three days. R3530:2 While a certain amount of the emotion was perfunctory, nevertheless it had the element of sympathy for the bereaved, and illustrated the Apostle's words, "The whole creation groaneth and travaileth in pain together, waiting." (Rom. 8:22,23) R3530:2
Groaned in the spirit— He was touched with a feeling of man's infirmities. His perfect mind would make all his sensibilities more active than ours, his sympathy would be stronger, his sense of pain keener. R5103:6

[NTC - John 11:34]

Where have ye laid him?— Not an indication that he did not know, but rather that it was his polite manner of saying, Shall we now go to the tomb? Lead the way. R4161:4

[NTC - John 11:35]

Jesus wept— While the word used in connection with the weeping of the others indicates wailing, it is not so with the Greek word which refers to our Lord's weeping; he shed tears, but lifted not up his voice in grief. R4161:5 Theirs was the weeping of wailing or emotion, our Lord's was the silent tear of sympathy. R3530:3 In sympathy, not only with his bereaved friends, but also with the many similar scenes of sorrow which must thus afflict mankind before the dawning of the then far distant glorious day of resurrection. R1774:5; OV212:9 Entering deeply into the affliction that is resting upon our race. Our Lord is sympathetic, he knoweth our frame and remembereth that we are dust. (Psa. 103:14) R4161:5, 3530:3 The tear of sympathy is not to be understood as a sign of weakness. R3530:3 How unlike all the great ones of this world, whose greatness is so often represented in their coldness, stoicism, and really represents their lovelessness, their lack of sympathy. R3530:3 Our Master himself has bidden us to weep with those who weep and rejoice with those who rejoice. (Rom. 12:15) R3530:4 It was our helpless and pitiable condition as condemned sinners that induced his tears. NS189:1 Our Lord's tears were shed chiefly in sympathy on behalf of others. He forbade others to weep for him. (Luke 23:28) We also should be strong to bear our own griefs, and tender to feel the sorrows and sins of others. R1886:5* Nevertheless great weeping and wailing are not appropriate to us, for, as the Apostle says, "We sorrow not as others who have no hope." (1Thess. 4:13) R3530:4 The tears of Jesus forbid the thought that Lazarus had been in heaven. R3531:4 There is not a word throughout the Scripture to the effect that Jesus laughed; the surroundings as viewed from his standpoint were too serious. NS189:1

[NTC - John 11:37]

Could not this man— So there are some today inclined to criticize the Lord for permitting sickness, sorrow and death, and inquire whether the power of God is lacking or the willingness of God lacking that he does not restrain these adverse influences. R4161:5

[NTC - John 11:38]

To the grave— A cave, the doorway of which was closed by a large stone. R3530:4

[NTC - John 11:39]

Take ye away— Of course, the same power that could awaken the dead, would have been sufficient to roll away the stone also; but it is a rule of the Lord never to do anything by miraculous power which could be as well done by human agency. R4161:6, 3530:4 So when we come to our Lord with our griefs and ask for his blessing, we should not expect any special intervention in matters that are possible to us. Indeed, we doubtless would lose a blessing thereby. R4161:6, 3530:5
Martha— The same Martha who a little while before had said, Even now I know that whatsoever thou shalt ask of God, he will hear thee. R4161:6
He stinketh— Decomposition has set in. OV334:3; R5578:2 We may assume that it was not the custom to embalm all the dead. R2795:6

[NTC - John 11:40]

See the glory— Greek, optomai. The general significance of the word is recognize. R140:6 Mary saw no glory; but she did see Lazarus raised, and in the power thus displayed, she recognized the glory of God. R141:1

[NTC - John 11:41]

Lifted up his eyes— In acknowledgment of the Father's power and that he was acting as the Father's agent and representative. R3530:5, 4162:1
Father, I thank thee— Here our Lord gave sanction to public prayer, showing that when he objected to the prayers of the Pharisees on the street corners it was because the time and place were unsuitable, and because they prayed to be seen and heard of men. R4162:1 The Lord's prayers could not have been recorded if they had not been heard; and the very object of their utterances in their presence was evidently for their benefit and blessing.R2251:6 As the world return from the tomb, our thought is that they will come back in answer to prayer, very much the same as did Lazarus. SM226:2

[NTC - John 11:42]

And I knew— The Father was in loving sympathy with the Son, not leaving him to bear any trial alone, but always granting him the light of his countenance and a joyful sense of admiring approval. R3161:1 His prayer was in the nature of a conversation, as between a Son and his Father. R3530:5
Thou hearest me always— He never had a refusal because he always asked the things in harmony with the Father's will. R5708:1 Our Lord kept the incense continually burning, and thus could say this. So the under-priests will be heard always if they continually offer the incense of faith, love and obedience to God. (Rev. 8:3) T120 A small minority who, in Christ, endeavor to do always those things which please him, are able to approximate this sentiment expressed by him. R1903:1
Because of the people— That they might know that he did nothing of himself, that he claimed nothing of himself. R3530:5 He was acknowledging the Father that all those who stood by might take knowledge that not by his own power, but by the Father's power, as the Finger of God, he worked these miracles. R4162:1, 3530:5 From this we may assume that it would have been entirely consistent on our Lord's part to have proceeded to speak as the Father's representative without offering prayer. R3530:5 For the same reason Pastor Russell permitted his friends to express themselves with considerable freedom and laudation, as an offset to the calumnies of the "false brethren" before the minds of newer readers. R1659:3
That they may believe— It is proper to pray before believers. R3698:5 Our Lord himself set us the example of offering prayer in public; not only in the presence of his disciples frequently, but also in the presence of unbelievers. R2023:3, 4162:1, 2251:6 Prayer influences all who join in it. Jesus and the apostles indicate that it should be uttered in such a voice and manner as to enable those about to appreciate and intelligently join it. R799:6, 2251:6

[NTC - John 11:43]

He cried— Or, commanded in a loud voice. No secret mumbling, nor incantation, or legerdemain. R4162:1
Come forth— Jesus did not say, Lazarus, come down from heaven, nor did he say, Lazarus, come up from below. R5611:6, 4552:6, 3531:4; HG135:6; OV334:3; SM40:T These restorations are never called a resurrection in Scripture. Its meaning is broader and fuller than these partial resurrections. R360:2, 3531:1; OV352:1 Lazarus was not resurrected, he was merely awakened from the sleep of death. Resurrection would signify the complete raising up out of sin and death conditions, to perfection and life conditions. R3530:6, 5578:2 "The hour is coming in the which all that are in their graves shall hear his voice and shall come forth" (John 5:28), but, unlike him, to be then granted an opportunity for anastasis, raising up complete out of sin and death conditions to the full perfection of human nature. R4162:4,3531:1 The Church class will come forth to perfection of life on the spirit plane. The world of mankind will come forth from the tomb imperfect, and will have to prove their worthiness of eternal life. SM40:1 Coming forth is one thing, resurrection is another. R4552:6 Though it is true that all that are in their graves shall "come forth," they will come forth with a small measure of life, such as men now have. R1231:3 "Thou shalt call and I will answer thee, thou wilt have respect to the work of thy hands." (Job 14:15) NS234:1

[NTC - John 11:44]

He that was dead— Mark well that it was not the living that came forth, but that Lazarus was really dead. R4552:6
Came forth— The most notable miracle which our Lord performed. R4552:4 Where was Lazarus? What account did he give of himself? Not a word is there written on the subject. He had no account to give of himself; he was nowhere, he was dead. R4162:3, 3531:4, 1880:6 How strange it would be, if after he had been in heaven for several days, Jesus should do him the unfriendly act of calling him back to earth life. R4162:4; E345; HG332:1 He was quickened by our Lord's power and authority. OV214:1 But later Lazarus died again. This is proof that the death of the condemned one does not make reconciliation for sin, nor entitle to a release from its penalty. R392:1 A picture, a demonstration, of the power of the Lord to testify in advance of how he eventually will be the resurrection power to the whole world. R4162:3, 4335:6 A foreshadowing, and therefore in a sense as typifying or illustrating the resurrection. R4603:4,4552:4
Bound hand and foot— In a measure bound, though loosely; what we would call, swathed. R3530:4
With graveclothes— Or, the winding sheet customary at that time. R3530:4
Loose him— For in his burial his jaw had been bound and his limbs wrapped. R4162:2 This case, and that of Jairus' daughter (Mark 5:43), indicate that the revived ones will require clothing, nourishment and assistance, and will acquire strength gradually. R734:2 A refutation of the claim that it would be impossible to provide food and raiment for so many. SM36:1 This miracle was intensified by the fact that he permitted those about him to do as much as was in their power in connection with the miracle: first, the rolling away of the stone; and here the loosing of the binding sheet. R3530:4

[NTC - John 11:45]

Which came to Mary— After Jesus had called forth Lazarus from the tomb, Mary's faith, love and zeal were revived and intensified. Her faith had been sorely tried and tested, and had finally triumphed. R5230:3
Believed on him— No wonder. It would be wonderful indeed that they could disbelieve under such conditions. R3530:6

[NTC - John 11:48]

All men will believe— Fancying that the teachings of Jesus, if allowed to proceed, would certainly awaken the people to a faith in the Messianic Kingdom. They thought of Jesus as an imposter, but feared that his teachings would incite some kind of fanatical uprising. R5541:1 Fearing that the people would be so influenced by Jesus' teaching that they themselves would avail nothing; that Rome would pay no attention to the rabble, and that if they failed, God's cause in the earth would be blotted out. R5676:3, 4162:2
Our place— The clergy are as anxious now to perpetuate the institutions of nominal Christianity as were the scribes and Pharisees and Doctors of the Law anxious to perpetuate Judaism; and for the same reasons. D163

[NTC - John 11:49]

Caiaphas— Evidently the ringleader in the conspiracy against Jesus. R2780:6

[NTC - John 11:50]

It is expedient— Being outwardly and nominally a religious man and a representative of justice, he felt constrained to put the murder of Jesus, which he felt to be a necessity for the public good, in the light of an act of justice. R2780:3
For us— Caiaphas was probably only thinking of human expediency. R2780:3
For the people— For the good of the people. R1633:3, 4162:3
One man should die— Not because they believed him a bad man, but because they were so thoroughly wrapped up in their own plans and purposes in connection with their nation. R4162:2 They seem to have been unanimous in believing that his destruction would be for the good of the Lord's cause, as they understood that cause. R5540:6
Nation perish not— He realized that the teachings of Jesus were opposed to the general traditions of Judaism, and that their acceptance must mean a religious revolution. This, he reasoned, would mean the loss of prestige of the nation with the Romans, and the abrogation of all their rights and privileges. R2780:3, 5676:3 The difficulty was that they had a wrong view of God's cause and of their nation. They were leaving God out of the account. They were thinking that they must do the whole thing. R5676:3, 4162:3

[NTC - John 11:51]

He prophesied— Illustrating how God may at times use the thoughts and intentions of wicked men to express prophetically profound truths. R2780:3, 2470:2 But we have no intimation in the Scriptures, nor any reason for supposing, that God ever used or recognized that church-nation, its rulers and representatives after it was cast off. C181 The same is true in connection with Babylon. She is "spewed out" of the Lord's mouth; and neither the voice of the Bridegroom nor of the Bride shall be heard in her any more forever. (Rev. 3:16; 18:23) C181 It is not sufficient that we see certain facts; it is necessary also that we be in heart-harmony with the Lord, else we might, like Caiaphas, aid in fulfilling the Lord's plan, but nevertheless, taking a wrong position, may be bringing ourselves, with others, under a curse. R2470:2

[NTC - John 11:52]

That nation only— It was indeed expedient, not only for the Jews, but also for the whole world, that a ransom should be given for Adam and his race. R2780:3; E446

[NTC - John 11:53]

They took counsel— Conspiring against the Master, as they supposed, for God's glory. R5315:4 Similarly, in the end of this Gospel age, religious leaders, moved by similar motives of self-preservation, may conspire for the smiting, the injury, of some of the Lord's followers. R5315:4, 4162:3 What the Sanhedrin there did in determining to oppose Jesus, the federation of churches will probably do in the way of opposing Present Truth. R4162:3
To put him to death— The religious leaders had murder in their hearts. It was merely a question of how they could accomplish the murder and deceive the people, so as not to provoke those who had begun to exercise faith in Jesus. R5541:1 But this determination was to be kept quiet. The chief priests and rulers worked secretly. R5230:5 We are not to suppose that these learned men got out into the streets with the people and hurrahed for Barabbas and shouted against Jesus; but rather that they incited the rabble, and themselves assumed a more dignified line of conduct. R5676:2 Jesus continued his work until the whole city was in an uproar and the order-loving scribes and Pharisees had him executed. R1633:3 11:55
To purify themselves— The appropriateness of the still greater purifying of all who accept the New Covenant must be evident. R2022:4

[NTC - John 12:1]

Six days before— On Sunday afternoon. R4212:1 The Jewish Sabbath, which ended at six o'clock in the evening. R2447:3 They probably arrived on what corresponded to our Friday, or the Jewish sixth day of the week. R3534:2
To Bethany— To the home of Lazarus, Martha and Mary; called the house of Simon the leper either because he was the father of the family, or the husband of Martha, who at this time was a widow. R3534:2, 3363:3 Our Lord and his disciples were en route to Jerusalem, and Bethany was on the way, in the suburbs. R3534:2 To whatever extent we have comfortable surroundings, in that same proportion we need to be specially on guard against the cares of this life and the deceitfulness of riches. R3534:6 Economically, the Bethany house was probably of a comfortable class. They had their own home, their own tomb, and on this occasion Mary was able as well as willing to spend considerable in honoring the Lord. R3534:5 Our Lord was a visitor in those parts, his home, to the extent that he ever had one, being in Galilee, and the most of his time spent there. R2448:1, 3363:3 The town is now called in Arabic El' Azireyeh, or the town of Lazarus. R1395:3 About two miles from Jerusalem. R668:3
Where Lazarus was— Also one of the table-guests. R2447:3
Whom he raised— Greek, egeiro, simply meaning, "to awaken, arouse, stir" (Liddell and Scott); used in speaking of temporary awakenings. R1512:2 Probably the first visit the Lord had made to the Bethany home since that great event. R3534:3

[NTC - John 12:2]

They made him— In harmony with the Jewish rules governing in such cases, the dishes were evidently prepared in advance, as Sabbath labor was prohibited. R3534:3
A supper— No ordinary supper, but in the nature of a feast or banquet in our Lord's honor. R2448:1 On Sunday night. R4212:1 On the eve of the Jewish Sabbath. R3852:2, 2447:3 Saturday night, the evening following the Jewish Sabbath, after six p.m. R3534:2
Martha served— The two sisters evidently had the matter planned between them: Martha served at the table and Mary served in an especial manner with the ointment. R3534:6

[NTC - John 12:3]

A pound— Nearly a pint, the Roman pound being twelve ounces. R2448:2
Of ointment— A misimpression: the word perfume would more nearly describe the liquid used. R3535:1, 2448:1 Hers was a literal perfume and in time lost its virtue; but the little acts of kindness and helpfulness we may render one to another will never lose their merit in the estimation of the Lord, nor their fragrance in the estimation of each other. R3536:3 The sweetest perfume that the home circle ever knows arises from the deeds of loving service which its members do for each other. R2448:6
Very costly— The amount that love is willing to expend for others is, to some extent at least, a measure of the love. R2448:2 The use of such expensive perfumes was very rare; indeed, even the emperors used it sparingly, but when used it was generally poured upon the head. R3535:1 Nero was the first of the Emperors to indulge in the use of costly perfumes for his anointing. R2448:2 Considered in the light of the odor and blessing which it has shed upon all of the Lord's people, Mary's alabaster box of precious perfume, very costly, has proven to be extremely cheap. R3535:2
And anointed— It is not our privilege to come into personal contact with our dear Redeemer. It is our privilege to anoint the Lord's "brethren" with the sweet perfume of love; and the more costly as respects our self-denials, the more precious it will be in the estimation of our Elder Brother. R2448:5 Those who bring the alabaster boxes of the perfume of praise and thanksgiving very generally have little to ask. Rather, they realize that they are already debtors. R3535:4
The feet— Our Lord, reclining at the table, both his head and feet were conveniently accessible to Mary, who proceeded to anoint first his head and afterward his feet with the ointment. R3535:1John seems to have forgotten entirely the anointing of our Lord's head, so deeply was he impressed with the still more expressive devotion manifested in the anointing of the feet and the wiping with the hair. R2448:4 The entire Church of Christ, in the largest sense, is the "body of Christ." The Mary class would rather purchase perfume at a great cost whereby to serve the anointed Church, than to spend it upon themselves. R3536:2 Not only was the Head of the body anointed, perfumed, but all of the members of the body since have likewise received a blessing from the spikenard Mary class. R3536:2 It is our privilege to pour the perfume upon the feet of Christ, the last members of his Church of this Gospel age. R2448:5 We may all be of the Mary class as well as of the feet class. In other words, each member of the body may to some extent serve the fellow-members of the body, the fellow-members of the feet, as Mary served the feet of Jesus. R3536:3 Not to imply any neglect of our natural families, but our interests and efforts are not to be confined to those of fleshly ties, but to be "especially to the household of faith." (Gal. 6:10) R2448:6
Wiped his feet— Those feet which had trodden the valleys and hillsides of Palestine, and that were so weary at times, symbolize the feet of consecration treading the narrow way. They soon would be pierced with nails on the cross, but now highly honored by one which appreciated and trusted them. R3536:1 She could not put him on the throne of earth, but she would show that she was his devoted servant forever. She showed her devotion to the best of her ability. R3535:2
With her hair— She took woman's chief ornament and devoted it to wiping the travel-stained feet of her teacher. She devoted the best she had to even the least honorable service for him. R2448:4The feet, recognized as the humblest members of the human frame, and the woman's hair, recognized as her special treasure, are brought together in a way which signifies that Mary esteemed her Lord as infinitely above and beyond her. R3535:2 The Church are to wash one another's feet, not in the rudest and clumsiest manner imaginable, but with appreciation symbolized by Mary's spikenard, and in the love and solicitation represented in her using the very locks of her head. R3536:4
With the odour— And we doubt not that the odor remained for a long time; but far more precious was the sweet odor of Mary's heart- affections. R2448:5 Ours is a sacrifice of sweet odor unto God; but the Gospel refers to it as of life unto life to some, and of death unto death to others. (2 Cor. 2:16) R3537:1

[NTC - John 12:4]

Then saith one— Matthew says "the disciples." Mark says, "There were some." John mentions Judas only. Quite probably all the accounts are correct. Judas, no doubt was the instigator. R3535:3,2448:3
Judas Iscariot— At Bethany, the sweet odors that filled the house had a very different effect upon Judas. R3537:4 Nothing appeals to us more than does the evident unselfishness of the Master and his specially chosen ones, Judas being the only exception, and his avarice cost him his fall. F286

[NTC - John 12:5]

Why was not— It is necessary to be economical, not extravagant, as in the gathering of the fragments of broken bread after feeding the multitude. But the person who is economical in his dealings with the Lord is the loser thereby. R3535:3 It is for us to learn to be economical in respect to our own affairs, and to be liberal to the extent of extravagance in matters which pertain to the Lord and his service. R3535:4 Money is not the only thing of which people are sorely in need; some need love and sympathy who do not need money. R2448:3 It is the deep, loving hearts like that of Mary, which delight in costly sacrifices at times, which are also likely to be deeply sympathetic and helpful to the physically poor. R2448:3 The love of money and the begging system of Babylon today is much against its powerful influence; and the absence of this spirit amongst the Lord's faithful now, as at the first advent, tells much in their favor. F286
Three hundred pence— Greek, denarii. One denarius is represented as being the average daily wage at that time. (Matt. 20:2) R2448:2 Probably not an extreme valuation, worth about six dollars. Then the silver penny represented a day's labor and three hundred pence would practically represent the labor of a year. R5541:4 About $48. R3535:1 About $50. R3877:5 The equivalent in wages of $150 of our money. R2448:2
Given to the poor— Judas thought to himself, There are the poor; I am the poor one. Q616:1

[NTC - John 12:6]

He was a thief— As though he were a deliberate thief. When the Lord had been telling them that he would be crucified, Judas was thinking at the time about the money. Q616:1 The beginning of his downfall was the harboring of a love of money. R4906:2, 2779:3 The difficulty with him being that he loved the Lord too little and money too much. R2448:2 The selfish spirit not only led him to rob the Lord and his fellow-disciples, but eventually led him to think of how he could obtain money from the priests for the betrayal of the Master. R4487:6 His passion for money, like all other abnormal propensities of our fallen nature, grew stronger as it was encouraged, until finally he was ready to sell his loving Master for thirty pieces of silver. R4906:2, 2779:3; Q616:1 Some of the Lord's brethren may be killed, symbolically, as the Master was actually betrayed and killed, by the "money-lovers." R2045:5 Judas is probably not the only person who has plead for the poor and at the same time sought to divert funds to himself. R5541:2 In many instances people who are so careful lest money should be spent except for the poor are often like Judas, so avaricious that whatever money gets into their possession very little of it gets to the poor. R2448:3 Doubtless, even when appropriating the moneys contributed to the support of the little company of disciples, Judas could have some plausible excuse; for sin is always deceptive. R5552:3, 4488:1 Judas began to feel that if he was not to sit upon the throne as at first expected, he had best be "feathering his nest" financially, so that however matters may go with the others, he would not have made such a failure as they. R4487:6, 3887:5 It is possible for any consecrated one to let himself go and allow wrong motives to rule in his heart. I do not think this is possible for anyone who is loyal to the Lord. Q616:1 Not at first, but afterward apparently, did the disciples learn that Judas, who carried the treasurer's bag, was a thief. R5552:3
Had the bag— We may surmise that he chose the office of treasurer for the little company, whereas, had he been sufficiently alive to his own weakness, his proper course would have been to refuse it. R4906:2, 2779:3 Accustomed to voluntary giving to the Levites, the Jews evidently extended this usage to everything religious that appealed to them as being of God. F286 They evidently never lacked; though it is equally evident that they never solicited alms. F286
Bare what was put therein— The Revised Version renders it: "He was a thief, and having the bag, took away what was put therein." R3535:3 "He was a thief and had the box, and stole what things were deposited in it." (Diaglott) R2448:3

[NTC - John 12:7]

Let her alone— Trouble her not, take it not from her, as though when the first motion was made to use the spikenard, the apostles had wished to have it spared that they might sell it. "Hinder her not." R3536:1 In the nature of a severe reproof to those whose sentiments of love had no other measure than that of money. R2448:3
The day of my burying— A little while and his sufferings would be ended and he would be glorified, beyond the veil, beyond the power of human attention. R3536:1 If Mary had waited another week she might have used the perfume upon herself, but not upon the Lord. R3536:5 Flowers on the coffin cast no fragrance backward on the weary road. R3537:1,2449:4

[NTC - John 12:8]

The poor always ye have— Indeed there were plenty of poor, and there would still be plenty of poor, and plenty of opportunities to minister to them; but the opportunity to specially honor the Lord would not be for long. R2448:3 Many of them have been the Lord's precious ones. Poverty has proven itself a blessing in many ways in many senses of the word under present conditions. R3535:6There will be other and future opportunities of doing good to mankind in general, but the opportunity for serving "the body of Christ" is limited to the present age. R2448:6 Looking into the future, we rejoice to know that under the reign of the Kingdom, there will be no more poor, no more sorrow, no more want. R3535:6; Q813:4
Me ye have not— Our Lord, his own heart full of love, found comparatively little companionship even amongst his apostles. In Mary he seemed to find the depth of love and devotion which was to him an odor of sweet incense. R2448:4

[NTC - John 12:9]

They came— The next day probably. R3537:4
That they might see— And when they had seen, the people were convinced that this must be the Messiah, the king long foretold by the prophets; and upon the spur of their convictions, they acknowledged him publicly as their king. R668:6 Three and a half years of public teaching and works, ending with the raising of Lazarus, culminated in a seeming triumph which raised high the hopes of his disciples and many in Israel that their king had indeed come. R1795:1, 668:6; B111

[NTC - John 12:10]

To death— Who was a living witness to Jesus' Messianic power. R2448:1 "For the good of the cause." This has nearly always been the basis for every mean and despicable act against the truth from first to last. Let us beware of such a sectarian spirit. R3537:4

[NTC - John 12:12]

On the next day— On Monday forenoon. R4212:1 The first day of the week—Sunday. R3852:2, 2447:6 Just five days before his crucifixion. (See verse 1) R839:2, 465:3, 211:3* As the high priest leaves the holy on the tenth day of the seventh month, he starts from heaven; five days before the fifteenth, as when going to Jerusalem. HG73:3 Typified by the choosing of the Passover lamb on the tenth day, four days before his crucifixion. And it was on that very date that our Lord offered himself as their King, riding into the city on the colt. R5191:4, 2270:6, 1289:4 NS74:5
Much people— Not only from every quarter of Palestine, but from Babylon, Egypt, Greece and Spain. It is estimated that at some of these Passover feasts a couple of millions assembled within and on the outskirts of Jerusalem. R3537:3

[NTC - John 12:13]

Branches of palm trees— Fernlike in shape and sometimes ten feet long. These were symbols of rejoicing and honor, symbols representing in this case that our Lord was the hero of the hour, whom they delighted to distinguish. R3538:1 Fulfilling the prophecy of Zech. 9:9. B224; R2447:6, 1795:1; Q522:7 Palm Sunday was not established by the Roman Catholic Church, it was given to us by Jesus centuries before there was a Catholic Church; likewise, if any desire to keep Good Friday as a remembrancer of Christ's death, I have no objection. Q522:7
To meet him— Evidently divine providence had much to do with this entire arrangement, the meeting of the two companies, etc. R3537:6
Hosanna— The word Hosanna is a word of praise and confidence and expectancy and very closely resembles in thought the word hallelujah. R3538:2 There was a joyous uproar of praise and thankfulness to God; they were carried away with the enthusiasm of the moment. R3538:1 Jesus knew that the shout now around him, gladly hailing him as the Messenger of the Covenant, would be disconcerted by the wolves—that they would be fearful of their own lives and interests. R3538:3, 1795:2 He knew that their unstable and fickle minds, swayed by false teachers, and unwilling to act upon their convictions in the face of opposition, would only a few days later cry, Crucify him! Crucify him! R1795:2
Blessed is— Their hearts were right. They had not yet been spoiled by the doubts and fears of human wisdom. R3538:1 So it sometimes is with the Lord's people today. In the simplicity of our hearts we see precious promises in his Word and are ready to believe them; then the Adversary brings along objections, fears and doubts. R3538:2
The King of Israel— For over sixteen centuries, since they had come into Canaan, they had been waiting for Messiah. The majestic personality of our Lord fitted to their grandest conceptions of Immanuel. R3538:1 The term "Jew" had come to be synonymous with the term "Israel." Pilate wrote for the cross, "Jesus, the King of the Jews;" while here the people shouted, "Blessed is the King of Israel." R2085:1 Evidence that the House of Israel was no longer regarded by our Lord and the apostles as the "ten tribes" merely. R1341:1; C293

[NTC - John 12:14]

Ass— Donkey. R3537:6

[NTC - John 12:15]

Thy King cometh— It was on account of the covenant of God with their fathers that Jesus, instructed by the prophecies, offered himself to fleshly Israel as their King. R1795:1 The triumphal entry prefigured the coming of Christ as King, in the end of this Gospel age, 1878 AD, which is the antitype of the Jewish age, the two being exact parallels in both time and circumstances. R1795:2 A message to test the people. C136

[NTC - John 12:16]

Understood not— A detailed reference of a number of statements which were fulfilled in Jesus, but mixed up with other statements not specially applicable to him, that they might never have been so applied had not the holy Spirit brought them to the attention of the apostles. R435:3

[NTC - John 12:19]

The Pharisees— The "rulers." R4351:6
Gone after him— Our expectation is that the truth will have a very brief season of wonderful prosperity, which will draw the attention of Christendom to it through the pens and tongues of foes. R4351:6

[NTC - John 12:20]

Certain Greeks— These Greeks were Jewish proselytes, hence not permitted to approach nearer the holy places than the Court of the Gentiles. R2757:3 Many Greeks were attracted to the early Christian Church because they recognized the wisdom of some of our Lord's teachings. His Sermon on the Mount, for instance, appealed strongly to their philosophical minds. NS41:2 The movement started by these Greeks continued for several centuries, and there was quite a commingling of the Greeks and Christians, to such an extent that Grecian philosophy engrafted many of its tenets upon Christian doctrine. NS41:4
Among them— Our Lord continued his teachings in the Temple daily after his triumphal entry, going to Bethany at night, and returning to the Temple each morning during the few days that intervened prior to his arrest and crucifixion. R2757:3, 3539:6

[NTC - John 12:21]

To Philip— They naturally enough went to Philip and Andrew, whose names of Greek origin implied that they had a knowledge of the Greek language. R3539:6 Probably the only two of the disciples who spoke Greek, they coming from Bethsaida in which the Greek language was considerably used. R2757:3
Desired him— Our Lord was at this time in a part of the Temple inaccessible to any except Jews by birth. R2757:3 Realizing that the Lord was not appreciated by his hearers, they apparently thought to invite him to go with them to their homes. R3539:6 Eusebius, a church historian of early days, relates that an emissary was sent to Jesus by the king of Edessa, Syria, inviting him to take up his abode with him, and promising him a royal welcome. R2757:6
We would see Jesus— Their request was that Jesus come out to where they were for an interview. R2757:3 Our Lord doubtless responded to their request for an interview, but the subject of their converse has not been considered necessary for the Church, and hence has not been recorded. R2757:6

[NTC - John 12:23]

Answered them— We do not presume that our Lord's words here were addressed to the Greeks, but rather that a break in the narrative occurs. R2757:6 Probably after the interview with the Greeks the apostles' hearts anticipated that the world would shortly exalt their Master to the Messianic position and them as joint-heirs in the Kingdom. R2758:1 Jesus sought to prepare them in a measure to receive the coming disappointment, talking of the necessity of entire consecration, even unto death, and that the Father would reward and honor such service. R669:1
The hour is come— To show how his sufferings of the immediate future were the foundation upon which all the future glory must rest. R2758:1 His heart, fully consecrated, was merely waiting for the opportunity to finish the work which the Father had given him to do. R3539:6 At no other time was it possible for our Lord to have finished in death the sacrifice which he began when he was thirty; hence, though the Jews often sought to take him, no man could because "his hour was not yet fully come." (John 7:30) NS74:4 Not sixty minutes, just as "day" does not always signify 24 hours, but a comparatively short period. As compared with "Jesus' day," these experiences were properly enough said to occur in an "hour," or short time. R2758:2
Should be glorified— The disciples at first would take this as intimating his earthly exaltation, but he speedily drew their attention to the fact that while the beginning of this glorification was near, it must be preceded by the suffering of death. R2758:1

[NTC - John 12:24]

Verily, verily— Truly, truly; most positively; emphatically. R2758:2
Except a corn— The grain of wheat was himself, "the man Christ Jesus." He alone had life. R729:1 In furnishing a reason for his death, the Lord drew an illustration from nature, likening himself to the seed grain whose death becomes a source of life to many grains of like kind. R1238:2 A dark saying. No wonder that the apostles and the Jews were mystified by such statements of the truth. R3539:6
And die— The grain of wheat which dies never revives, never rises; it is gone forever, it has ceased to be; its life is given as a substitute for the lives of the grains which receive their life and nature instead of it. R1238:2, 729:1 This illustration shows only the death of the man Christ Jesus as our ransom price; it does not show his previous condition as a spirit being, nor his subsequent exaltation. R1238:3, 729:4 Jesus did fall into the earth and die. We become sharers with him in his death, which the world will never do. They share in its outcome. R5343:4
It abideth alone— Had our Lord chosen to do so, he at one time had the privilege of remaining alone—of not dying on our behalf. If he had done so, he could have brought forth no fruitage. R2758:2, 1238:3 As in the natural life Christ was alone (he had no Church, then); so Adam was alone for a time. R67:6*
But if it die— If Jesus had kept his life, had not sacrificed it, he might indeed have maintained it forever, but would not in that event been privileged to bestow life upon the Church and the world. R3540:1
Much fruit— Our Lord Jesus was the only kernel which had a germ of life, the only man who had a right to life since Adam lost his rights by disobedience. R1238:3 The immediate fruitage of our Lord's death was the bringing forth of the Church and the "household of faith." R4354:3 His death brings forth choice fruit in his Church, and indirectly, the fruitage will be still larger, for his disciples are invited to lay down their lives with him—the resulting fruitage will mean a larger crop in the age to come. R3540:1, 729:5 Our Lord's going down into death brought forth the first fruits, the Church, the 144,000. If the Church brings forth the same in proportion, that number would bring forth 144,000 times 144,000, or 20,736,000,000. R3626:5*, 3540:1 All the work of this Gospel age is the getting ready of the food for the world. R5343:4 If a grain of wheat is planted and dies, it brings forth other grains like itself, and never produces grains of another kind or sort. R1238:2 All the blessings which result directly from our Lord's death are human and earthly. R1238:5 The man Christ gave all that he had in order to reproduce the human race lost in death through Adam. R729:3 "There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon." (Psa. 72:16) R4354:3

[NTC - John 12:25]

Loveth his life— That loves to keep it after having consecrated it to sacrifice. R729:3 Supremely loveth. R669:5 That is to say, if we esteem highly our present existence we will not be willing to lay down our lives in the Lord's service in the hope of future life, seen only by the eye of faith. R3540:1 Those who would be the followers of, and sharers with, Jesus, must during this world willingly lay down existence in his service. R667:5 A new creature is no longer to be controlled by phileo or duty-love toward earthly life, but, moved by agapee love, he is to willingly lay down his natural life in the service of God—"for the brethren."R2807:2 Greek, psuche—soul, being. E337 Life is the Greek psuche. Young defines it and the corresponding Hebrew nephesh to mean "animal soul," limiting the word to earthly existence; but we cannot agree with this definition. R667:1 Being, or existence, is not life, neither is it body or organism, though both are needed. Heat is a good illustration: coal is not heat, nor is oxygen heat; but properly united they produce heat. R667:1
Shall lose it— Prove himself unworthy of the future existence God has proffered us, unworthy to have his soul, his being, restored in the first resurrection. E337 If now, after consecrating his life, voluntarily engaging to sacrifice himself in accord with his Father's will; if he should love his life he should lose it. R2758:3 This verse was applicable to our Lord alone, and not to his followers, for they had no life to lose. R2758:3 As soon as the ransom was given, the redeemed ones could be reckoned as having life-rights which they could consecrate and exchange for the heavenly life, following in the footsteps of Jesus. R2758:3
Hateth his life— Greek, psuche—soul, being. E337 Is willing to sacrifice it. R729:3 Faithfulness to God under present evil conditions necessarily means dissatisfaction with present conditions, and a willingness to sacrifice them all in the service of God. E337 Subordinates. R667:5 He must indeed despise the present life in comparison with the future and eternal one which the Father had promised him as a reward for obedience unto death. R2758:3
In this world— The Lord's words do not apply beyond the Gospel age. In the Millennial age things will be greatly reorganized. The Lord limits this matter, saying, "in this world"—that is, this kosmos or order of things. R3540:4
Shall keep it— Be accounted worthy of existence (soul, being) under the more favorable conditions of the dispensation to come. E337 Thus they can preserve their (psuche) existence unto eternal (zoe) life. But with them as with him, it will not be the same kind of existence. R667:5, 53:2* Shall have it. R729:3

[NTC - John 12:26]

Serve me— The idea of service is one which is becoming more and more obnoxious to the minds of all classes of people, the understood motto being, The least possible service for the largest compensation. R1707:3 The reverse of this is the spirit of Christ, whose pleasure it was, in the execution of God's plan of salvation, to render the greatest possible service without money and without price. (Isa. 55:1) R1707:6 The only men and women worthy of remembrance when they have passed away are those who have faithfully and ably served their fellow men, such as, Moses, Elijah and Paul, and more recently, Washington and Lincoln. R1708:1
Follow me— To serve Christ is to enlist under his captaincy in the very service to which he devoted all his energies, even unto death—the service of mankind along the exact lines of the divine plan. R1708:1 Let him sacrifice the human nature to which he is justified by my sacrifice. R729:6 Follow him in this experience—the consecration and then the despising of his earthly existence compared with the spirit life and the heavenly glory promised. R2758:3 Our Lord Jesus was not only the Redeemer, but also the Great Shepherd and Guide of his followers. SM629:1 He does not say, Go in yonder way of humiliation and self-sacrificing service; but he says, Come, follow where I have led the way! I have not despised humble service, and the servant is not greater than his lord. R1708:1
There shall also— Whosoever will suffer with him during this Gospel age will attain to the same divine nature, the same glory, the same immortality—the difference being that our Lord will always be Head over all. R5621:4, 5588:4, 3540:4, 1708:4
Servant— Disciple. R5588:4
Serve me— Share with me in this service. R729:6 The same thought is expressed by Paul when he speaks of filling up that which is behind of the afflictions of Christ. (Col. 1:24) R729:6
Father honour— All such will receive abundance of honor in due time, but the crown must not be looked for until the cross has been borne to the end. R1708:5 The Father honored the Son because of his faithfulness unto death. Those who faithfully walk in his steps the Father will surely honor as he honored Jesus, whom he raised from the dead to glory, honor and immortality. R3540:4

[NTC - John 12:27]

My soul troubled— While the world's representative crisis was reached at the time appointed for Jesus to lay down his life in sacrifice, it was also a crisis to him as an individual. R669:6 My feelings are turbulent; I am in a commotion.R2758:6 At that critical hour the whole world's salvation hung upon the shoulders of the trembling, suffering Lord. R669:2 To Jesus, undeluded by Satan's sophistries, death was a bitter cup. He knew of death as the great enemy. R729:2 No wonder if when he came to Gethsemane, he again found it needful to go to the Father for help to do his will. R146:6
Father, save me— Spare me. R729:1 Shall I pray, Father, deliver me from this hour? Shall I not, on the contrary, remember that for this very cause I am come to this hour. R2758:6, 669:1 Prayer proper before believers and unbelievers. R3698:5, 2252:1
From this hour— From death! R729:1
But— But no. R669:1
For this cause— Or purpose, to sacrifice. R729:3 He had come to this dread hour for the very purpose of suffering death. R669:1 He undoubtedly knew of his own pre-human existence. R146:2

[NTC - John 12:28]

Glorify thy name— Faith questioned but for a moment, when his knowledge and past experience triumphed and he answers, Father, do as seemeth to thee best. R729:2 In thine own way, at whatever the cost to me. R2758:6, 3161:3 Jesus' self-denial meant the relinquishment of all desires to accomplish his beneficent work by any methods that might glorify himself, and a complete surrender of his own will to that of the Father. R814:4*
A voice from heaven— God does not today speak to his people by such an audible voice; but he speaks none the less forcibly to us—through his Word and through his providences. Yet, now as then, some hear and appreciate more than others.R2759:1 Such a voice was heard on three different occasions: here, at the time of our Lord's baptism, and on the mount of transfiguration. R2237:4
It— "I have already glorified [honored] thee, and I will glorify
[honor] thee additionally." (Vatican MS) F66; R5269:1
And will glorify— Our Lord's present condition in the heavenly, the spirit condition, is not only as high a condition as before he came into the world, but still higher. R5269:1

[NTC - John 12:29]

It thundered— A voice which some understood, and others misunderstood, as is always the case with the voice of God. The world hears no message; believers hear partially; but begotten ones, in full accord with the Father, hear and understand fully. R2758:6 The voices from heaven, while understood and appreciated by some as attestations of our Lord's acceptance with the Father, were by others variously attributed. So it is with every manifestation of divine truth. R2237:5 We use this same form of expression today. If someone speaks in a low or indistinct voice, we say that we did not hear. We mean that although we heard the voice, we did not understand or comprehend it. R2117:6

[NTC - John 12:30]

Not because of me— No doubt our Lord received a blessing through this message from the Father, and yet it was not sent specially for him. R2759:1

[NTC - John 12:31]

Now— Now, notwithstanding the fact that it would be centuries before these things would be accomplished. R2759:4 By the arrangement of Christ's death, Satan is to be cast out. By this means will finally be accomplished the judgment of this world. R433:5* He evidently meant by "now" the same as in his previous expression, "The hour is come." (verse 23) But a little space of time now intervened until this would be accomplished. R2759:2 When our Lord Jesus by obedience upheld the Law, and proved that it was within the range of a perfect man's ability to keep it, he thereby "condemned sin in the flesh" (Rom. 8:3), and incidentally condemned Satan's entire rule. R3032:2 There could be no individual judgment until there was individual untainted life, and there was no individual untainted life until Christ brought it in. R1328:5* In another sense, the world is now passing judgment upon its rulership and condemning it. The world, by acclamation, will cast out the prince of this world, and the universal desire will be for a different ruler. R518:6* The final judgment of all mankind began with the Head of the Church, who, of course, passed his trial triumphantly. HG40:3 The judgment or testing of this world is now about to begin.R1226:3 The Lord uses the word "now" in the sense of applying it to the whole time from Christ's first to his second coming; as though he had said, the time to "begin" the work of salvation has come. R518:4*
Is the judgment— Most authorities have it, Is a judgment. R517:6 Greek, krisis, or trial. R2759:2 The same Greek word from which our English word "crisis" is derived, and to which the same exact meaning is given, the turning point. R668:3 From the moment that Jesus said, "It is finished" (John 19:30), and died, the crisis was past. That was the great turning point. R669:2 As judgment means trial, it follows that where probation ends, the judgment ends. With the gospel Church it ends at death; and with the world it will end with their time of trial. HG40:5 As in a crisis of a disease, the patient may be entirely unaware of the change which takes place at the critical moment, yet it may be clearly discerned by the skilled physician, so with the world's crisis. R669:3 The world has passed through two crises in its two representatives, Adam and Jesus, though unaware of both. R669:4, 1328:5 As the crisis with Adam was followed by the krima, or sentence of death, so this crisis is followed by the krima, or sentence which came by the one man Christ Jesus, unto "justification to life." (Rom. 5:17-19) R669:4 The Greek here for judgment is the same word as in Matt. 11:24, and that class of texts; and evidently refers to the final and decisive judgment. HG40:3 The first trial took place in Eden, father Adam being the one who was on trial; now Jesus was on trial and the fate of the whole world was in the balance and depended upon his victory. R2759:2, 669:2 Satan and his rulership of disorder and sin had received no particular sentence or rebuke from the Lord up to this time. R3032:1
Of this world— The order of things then in vogue and still in vogue, was condemned, sentenced to overthrow, from the time that our Lord Jesus was lifted up. R3032:4 Society, as at present organized under civil and so-called religious restraint, is to be dissolved. R716:1* The great overthrow of Satan, and the great liberation of mankind has been delayed, waiting for the gathering out of the elect, the full lifting up of the whole Body of Christ. R3032:4
Prince of this world— Or, age. CR78:1 The prince of darkness. R2976:5 Satan, who fell from his holy estate and became the adversary of God through unholy ambition, has blinded the minds of mankind. R5909:3, 3032:1 There are three great ages in the Bible: "the world that was" (2 Pet. 3:6), "the world that now is," and "the world to come." (Heb. 2:5) "The world that now is," or "present evil world" (Gal. 1:4), is the one over which Satan is the "Prince" or ruler. (2 Cor. 4:4) Q826:6; NS70:6 It is because Satan is the ruler over this present order of things that it is termed an "evil world." Q827:T; R4350:3, 3032:4, 2303:4 He is not the Church's adversary alone, but that of all mankind. F611 Whose very existence is now denied by many. F609 Who now dominates the world and who sways fallen men by ignorance, superstition and fear. R1226:3, 5304:3 Unwittingly represented, not by murderous thugs, but by very intelligent, cultivated, refined people, who under various names represent the wisdom of this world, the aristocracy and wealth of this world. NS377:3 Who now operates through the disobedient, through those not in harmony with God, who constitute the vast majority in Christendom and elsewhere. OV246:3 Not by right, but by usurpation; through fraud, deception and control of fallen men. It is because he is a usurper that he will be summarily deposed. Had he a real title as prince of this world, he would not thus be dealt with. A250 Not by divine commission, but by getting possession of mankind through misrepresentation of darkness as light, he has so blinded the world that he easily held the position of master of "god of this world." (2 Cor. 4:4) E113 Our own flesh does not oppose us from bitterness or hatred; the opposition of the world is likewise not malicious; Satan alone is the willful, intelligent plotter and schemer. F611 This age is the one in which evil, as personified in Satan, prevails, and in which the Lord's cause and his people are more or less set at naught. HG681:2; NS71:1 In contrast with Jesus, the Prince or Ruler of the coming age, the Millennial age. OV246:3 We would not at all agree with Wakefield's suggestion, as given in the Diaglott footnote (on John 14:30). R3032:1 His kingdoms are falsely called "Kingdoms of God." R720:5 How absurd to say that the present governments are of divine appointment, or Christian governments in any sense. R362:4 A detailed contrast between Satan's reign and the reign of Christ. R492:2 Jesus refers to himself as the Prince or Ruler of the coming age, the Millennial age. CR78:1 Not a reference to Christ himself, nor the "judgment of this world" to his trial before the Sanhedrin and Pilate, as some say. R519:1*
Be cast out— From the moment of Jesus' death it was a settled thing that Satan, the prince of this world, should be cast out. Satan's sentence of ejectment was sealed at Calvary. R669:2 The trial now in progress in my own person will result not only in a cancellation of the death sentence, but it will also result in the present rule of evil in the hands of Satan. R2759:4 He shall be chained for the period of the Millennial reign, and shall subsequently be destroyed. R2759:4 The casting out of the prince of this world would be the deliverance of those held captive by him. Their resurrection will be their emancipation not only from bondage in death, but from the yoke of Satan. R1082:4* The casting out of Satan followed the redemptive work by Christ. He is cast out so far as the Church is concerned: for we are not to allow Satan or sin to bear rule in our mortal bodies. R3032:4

[NTC - John 12:32]

If I— The drawing of mankind was dependent on the death, the lifting up, of Christ. R1054:5 Showing that the decisive act which determined the change of rulership and turned the condemnation from the world was the death of Christ. R669:3
Be lifted up— Clearly the lifting up referred to was a lifting up at the cross. R1054:2 To say that the lifting up of the Son of man meant his glorification—"I, if I be glorified, will draw all men unto my glorified condition"—would be a wresting of Scripture. R1054:2 It is a fact that our Lord Jesus after he was lifted up on the cross was highly exalted, but this fact is not taught in this passage. R1054:3 He has indeed been lifted up on the cross, but only a few as yet appreciate the fact; but he is to be lifted up in glory during the Millennium, and then the message will go forth, "Look unto me, all ye ends of the earth." (Isa. 45:22) NS568:6 The day is nearing when he who was lifted up at Calvary, and afterward lifted up in resurrection power, will be manifested in power and great glory. R5316:1We do not claim that our Lord's lifting up to the glory of power was separate or apart from his being lifted up on the cross. On the contrary, "no cross, no crown." R4476:3 The fiery serpent of sin has bitten our race. We are all dying. Only by exercise of faith in the Crucified One can any be healed. R5316:4 As the sin offering. R2467:4 The result of the lifting up of Christ will eventually be the drawing of all men unto him. R1849:3 It will be the power of the cross of Christ, it will be the love of Christ and of God there manifested, that will be the drawing power upon the hearts of men. R1849:3 The same Greek words rendered "lifted up" are used in John 8:28 and John 3:14. R1054:2
Will draw all men— "In due time," granting them blessed opportunities for knowledge and blessing and restitution. R4507:4 Whether they hear or forbear, during the Millennium. R4476:2 This universal drawing belongs to the coming Millennial age. It will not be the drawing of a few nor of a class, nor of a nation, as in the past, but the drawing of all mankind, redeemed with the precious blood. E414 The drawing will continue throughout the Millennial age, until every member of the race shall have felt its influence and all the willing and obedient shall have been blessed, uplifted, restored to perfection. R4476:3 All men are not yet drawn to the Lord because the lifting up is not yet complete. The Head was lifted up, not only at Calvary, but subsequently was highly exalted. His Body must finish their course and also be highly exalted. R4148:2, 4476:3 Not that all men will come into a condition where they will be everlastingly saved; not Universalism, but merely a universal opportunity which must be decided by each individual for himself. HG353:5 Mark the distinctive difference between the drawing of the present time by the Father and that later drawing of the Millennial age, which will not be by the Father, but by the Son, and which will not be exclusive, but inclusive, including all mankind. R4148:2, 2759:5, 2397:3, 1056:1 The drawing of all men is a future work, to be accomplished by the Christ, while the drawing of the Little Flock in this present time is the Father's work through various agencies. R4049:1, 4367:6, 4148:2, 1849:5, 1227:1; E146; HG181:6, 353:5; NS568:6 Men cannot be drawn until they hear of him, therefore all men are to hear of him. R691:1* Not only will the way be much more favorable than the narrow way, but the call and drawing will be more attractive to mankind. Instead of being called to leave the human and earthly, it will be a drawing in perfect harmony with all that is good of human nature in mankind. R1227:4 The Father draws to the Son for "justification by faith in his blood" those who love righteousness and hate iniquity, and who are feeling after God, if haply they might find him. (Acts 17:27) R4352:5 All this time the drawing power of Christ has been exerted upon a special class, a Little Flock. Christ does draw some now to be his bride. It is the love of Christ that constraineth or draweth us now. (2 Cor. 5:14) R1055:1 The residue of mankind will not even be called or drawn until the Christ (Head and Body) has been lifted up, both in sufferings and in glory. E414 The Glorified One will draw all men by the influence of truth and righteousness. Only those who resist and refuse this drawing shall ultimately die the second death. NS568:6 The power which constrains or draws the saints into harmony and union with Christ, and through him with our Heavenly Father, is the truth. R1055:2 A knowledge of the same truth of God, of which the lifting up of Christ is the foundation principle, will be the drawing and moving power of the Millennial age. R1055:3 The Father's method of drawing is a proper sample of the drawing which our Lord Jesus will do. The word draw in both cases is from the same Greek word helkuo. (John 6:44) R1227:3 The Father draws us by the truth and by his providences. R1056:2 There will be no coercion or compulsion. It will be by the cords of truth that all will be drawn. Those who resist will be privileged to do so, none being drawn against their wills. R1227:3, 1056:2 The drawing is one thing and the coming another. It is God's prerogative to invite, and man's privilege to come. R1056:2 Even when being drawn by the opening of our mental eyes to the truth under the unfavorable conditions of the present time, we are not compelled to follow; we may "go away." (John 6:66,67) R1056:2 We have two cords binding us—first, the truth coming out from God and fastening upon honest hearts; and secondly, the faith and trust of our consecrated hearts reaching back unto God again. So it will be with all mankind. R1056:4 As the Father drew the Bride by the special promise of the heavenly estate, so our Lord Jesus will hold out an earthly calling. R1227:3 The "undrawn" and "uncalled" of the present time, the vast majority of the human family, are not reprobated to an eternity of torture, but will be given a fair and gracious trial for life. R1941:1 The testimony of the ransom is universal. R2633:1*Calvinists see in the word "all" no more than the elect, and in the word "draw" nothing but force and compulsion; Universalists get the "all" right, but hold the same erroneous view of "draw"; Arminians have a correct view of "draw," but not of "all."R1226:3
Unto me— The Greek word here rendered "unto" is pros, signifying toward. R1226:6, 2759:5

[NTC - John 12:33]

What death— The narrator states what these words signified; nevertheless, they meant more than this. They meant also the high exaltation which was promised Jesus. R2759:5 And not with reference to his exaltation to glory. R1054:3; 78:1* The Jewish Talmud states, "Forty years before the destruction of the Temple the judgment of capital crimes was taken away from Israel. The Jews never crucified anyone. Only by the taking away of this authority from the Jews that very year was the matter put in such a form that Jesus was not stoned to death, but was crucified. R3554:4 Predicting that though our Lord's death by crucifixion might seem like Satan's victory, it would lead to his exaltation and power to draw all away from error and the service of Satan, to himself. R1226:6

[NTC - John 12:34]

The Son of man— The Scriptures identify "The Son of Man" with the Lord of glory, and with the man Christ Jesus, who gave himself, and with the prehuman Logos, which came down from heaven and was made flesh. E150
This Son of man— The Jews evidently identified this expression, "The Son of Man," with their hoped-for Messiah, no doubt basing their hopes in large measure upon Dan. 7:13. E150

[NTC - John 12:36]

Believe in the light— But alas! Israel heeded not the light, nor the warning. R2036:2

[NTC - John 12:38]

Who hath believed— The joyful message, which, rightly appreciated, should bring ready responses from every class, is generally rejected. E489 The vast majority of mankind are blind, so that they cannot see the light; some are stone blind, so as to see nothing; others partially blind and get a little glimmer by which they can discern some things indistinctly. R2414:4 The Church is to realize that her mission is not to the blind and deaf,
but, To him "that hath an ear [to hear], let him hear." (Rev. 2:7) R2414:4
Our report— Preaching. E47
To whom— Few recognize the Lord's Arm during this age—"not many great," etc. E47
The arm of the Lord— Our Lord Jesus is prophetically represented as the "right arm" or strength of Jehovah. E47 Christ is the power of God unto salvation. E489

[NTC - John 12:40]

He hath blinded— "Unto you [not only the disciples of that day, but the disciples all through the age] it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables." (Mark 4:11) R1742:1 These minds are so prejudiced and blinded that they cannot receive the message of redemption and reconciliation until the next age, when all the blinded eyes shall be opened. (Isa. 35:5) R790:5
Hardened their heart— That is to say, they were in a faithless attitude, not readily impressionable, but rather inclined to be skeptical. Therefore the evidences of the seal of God upon Jesus were not sufficient for them. R2651:3

[NTC - John 12:41]

Esaias— Greek for Isaiah. E47
Saw his glory— In fulfillment of the divine promise, Jesus appeared at his first advent and tentatively offered himself to Israel as their great King of Glory. R4787:2 Applying Isa. 6:1; but in neither case referring to Jehovah, but Adonai, which in this text does not apply to the Father but to the Son. E47

[NTC - John 12:42]

Many believed— Such as Simon and Nicodemus. Nicodemus came to the Lord by night to interview him, but Simon more shrewdly thought to get the opportunity of a conversation directly with the Lord by inviting him to dinner. R2201:1

[NTC - John 12:43]

Loved the praise of men— Jesus' doctrines so conflicted with the popular customs that they could be accepted only at the cost of social position. Thus the integrity of his hearers was put to the test. R582:1* Many modern preachers and intelligent lay members are fully convinced of the fallacy of modern theology, but their love of popularity and ease cause them to remain through life in a false and hypocritical position. R582:1* "Ye are they who justify yourselves before men; but God knoweth your hearts; for that which is highly esteemed among men is abomination in the sight of God." (Luke 16:15) R582:4*

[NTC - John 12:46]

Not abide in darkness— Throughout the Scriptures light is used to represent God, his servants and their messages; and, contrariwise, darkness is the synonym for Satan, the prince of darkness, and all his deluded followers. SM241:2

[NTC - John 12:47]

Not to judge— The Lord's own testimony that the judgment of the world did not begin at his first advent. R2434:4, 1405:2* While judgment begins in a measure with every man as soon as he begins to comprehend the divine testimony, it does not, in the case of the world in general, reach its final decision until the Millennial age. R2057:6* Though our Lord's mission at the first advent was not to judge, but to redeem the world, the testimony is unmistakable that, at his second advent, he will judge the world, and his saints will be associate judges. R1383:6 As it was the mission of our Lord not to judge the world at his first advent, but to lay down his life for the world; so it is the mission of the Church now not to judge the world, but to "lay down our lives for the brethren." (1 John 3:16) R2415:3We are not to judge the world now, but on the contrary to judge nothing before the time. But in God's due time the saints shall judge the world, and that to the world's blessing. R2415:3 That the world has not yet been judged is evident; the wicked are not yet overthrown. R1383:6

[NTC - John 12:48]

That judgeth him— Greek, krino, is here used in referring to the judgment or trial of the Millennial age when the Christ, Head and Body, will be the judges. R2426:4
The word— The Scriptures. R2677:5 In Rev. 20:12, the books opened (according to the rulings of which men will be tried) we understand to be the books of the Bible. None are now on trial to whom those books are not to some degree opened, understood. R332:6; HG233:2 Not only the words of the Master and the apostles of the New Testament, but also the message through the prophets of old. According to these standards, each who would have eternal life must conform his living and his thinking. NS858:1 The same law and the same understanding of the divine character that is now presented to us will then be presented to them. God changes not, his plain law changes not. HG233:2 The removal of the Jewish ban from the New Testament is the beginning of the fulfillment of these words. R2420:4 The truth concerning the divine plan which he has been revealing since 1874 is doing its separating work; and the saints can see clearly where the lines of judgment are being drawn between the faithful and the unfaithful. R1362:2 Happy has it been for the comparatively few who have heard the Master's Word in this present life, and have judged themselves thereby, and submitted themselves to his righteous precepts. NS857:6 Individual Christians cannot shirk personal responsibility, placing it upon pastors, teachers, councils and creeds. It is by the Word of the Lord that we are judged and not by the opinions or precedents of our fellowmen. D66 When judgment shall begin at the nominal house of God, the nominal systems will fall, condemned by that Word. R5574:1 The Lord's Word is the test now to the nominal church—judging them, telling them where the right line is, not only telling you and me, but telling through us the fallen angels.Q19:T We read also that they will be judged according to their works, and this is quite contrary to the judgment that is now upon the Church; for we are judged according to our faith, our endeavors, and not the actual results. HG233:3; NS858:4
That I have spoken— Directly, and through the apostles. R2420:5
The same— The judgment will not be along new lines, but along old lines. OV41:5
Judge him— The same word is in Rev. 20:12 and 1 Cor. 6:1; and is rendered "sue at the law" in Matt. 5:40. R332:6
The last day— The day of judgment, now present, since 1874. R5574:1, 2420:5, 1362:2 The day of final reckoning. R2057:6 The last thousand-year day of the seven, the Millennial day. R2434:4, 2057:6; HG233:3

[NTC - John 12:49]

What I should say— Our Lord's discourses were along the lines of divine revelation, the Law and the prophets, and the fulfillment of these. Our teaching should be along the same line, not human speculations and philosophies, but the Word of God. R3726:5

[NTC - John 12:50]

As the Father said— Our Lord Jesus in all matters acts as the representative of the Father, Jehovah, in the work of salvation. E35

[NTC - John 13:1]

Before the feast— The thirteenth of Nisan apparently was spent by our Lord in quiet retirement. R3542:2
Jesus knew— The cup of bitterness and ignominy which Jesus was draining to the dregs was permitted of the Father. His will was entirely submitted to the Father's will. R2313:1
His hour was come— At the time of the Passover, to fulfill the types and prophecies of the Law. R2312:3
Having loved— Because of his love, he laid aside his glory and became a man; because of his love he devoted himself as the man Christ Jesus. R3542:6 There are two kinds of love; the intense, particular love, and the general love, or kindness; and two sorts of love, affectionate love and loving kindness. Here we see the special love or affection. R1254:3
His own— Jesus loved all of his disciples; but that love was more intense for some than for others. CR151:3 Not forgetting the length and breadth of Jesus' love for all humanity, he had a special love for all his disciples. OV331:3 Because they had those qualities of heart that would make them lovable from his standpoint. R5725:1 The quality that made Jesus love them was, first of all, their honesty. The disciples manifested that they were ready to confess that they were nothing of themselves. CR473:5 According to the Jewish custom, the Passover was celebrated by families, and the twelve apostles, specially chosen by our Lord, constituted the nucleus of the family of God, Judas not being excluded. R2449:2 This furnishes us the lesson that, as followers of Christ, we should not judge one another's hearts, nor surmise evil. R2449:2 Nor need we suppose that his love for the twelve applied to them exclusively: rather, that he viewed the twelve as his representatives of "them also which should believe on him through their word." (John 17:20) R2449:2We are not to think of giving the world the same affection or love or interest that we give to the household of faith. Neither does God. CR473:3; R5724:6
He loved them— Because of his love, he was now anxious to help his dear disciples over a difficulty which, if not conquered, would hinder their usefulness as his followers both in the present and future. R3542:6
Unto the end— Completely, fully: his own sharp trials, present and approaching, did not distract him, nor absorb his attention. R2449:2 At the conclusion of his earthly ministry, the Master still dearly loved his disciples. R5724:3 Because he loved them, and knew that they loved him, he permitted them to accompany him to the place of prayer, that they might watch and pray with him. R1801:2 No waning of his love, not even when on the last night they all forsook him and fled; his love for them never decreased. CR151:3, 474:1 Sending out Judas, who had a different spirit, which he did not love.R1254:3

[NTC - John 13:2]

Supper being ended— This was the Passover Supper—the Memorial Supper of bread and wine being instituted afterward. R2450:1 He waited until supper was being served (not ended as in our Common Version). R5091:1, 3543:1 They even proceeded to eat the supper, contrary to custom, with unwashed feet. R2449:4
The devil having— Judas' case resembles somewhat that of a lady who had permitted evil spirits to get control of her will and lead her to do a wrong, and then make her believe she had committed the unpardonable sin. R2283:5* Deliberate and intelligent rejection of the first principles of the Gospel seems to imply an unfitness for further favors, on the ground that he that is unfaithful in that which is least, would be unfaithful also with more. R2283:6 Whose very existence is now being denied by many. F609; R3165:6, 2169:2

[NTC - John 13:4]

He riseth— We, too, should not wait until our assistance is requested, for in proportion as the served are developed disciples, they will not ask. R2279:4, 844:4
From supper— Apparently our Lord let the matter go to its full limit to see whether or not any of his followers would improve the opportunity to make himself servant of all. R5091:1, 3543:1 Permitting them to disagree without settling the dispute, without appointing any to the menial service. He allowed them to think the matter over, to relent and reconsider. R2449:4
His garments— His outer garment, or mantle. R3543:1
Took a towel— Attaching the towel to the girdle of his under-garments. R2449:4
Girded himself— That is to say, tightened the girdle worn around the waist, which would hold up the flowing undergarments and keep them out of the way of his activity. R3543:1, 5091:2

[NTC - John 13:5]

Poureth water— The water was poured from a pitcher in a small stream upon the feet, which were washed and rinsed. The basin was merely a receptacle for receiving the soiled water. R5091:2,3543:2, 2449:4 Thus each had clean water and little was wasted—for water is much more scarce and precious there than with us. R2449:4
Wash the disciples' feet— Apparently they not only did not have the disposition to serve one another, but they did not desire to wash even the Master's feet. R5091:1, 5193:4 The act was a pointed reproof for their neglect to wash his feet and one another's. R5091:2 Love not only led our Lord to administer the reproof necessary, but led him to do it in the wisest, best and kindest manner. His example should be observed and copied by all his followers. R3542:6 Jesus did what he did because it was a helpful service, and was the Father's will. R5375:5 We do not get the lesson of the institution of a formal ceremony. It was only a case of necessity. No such need exists with us today. R5091:3, 5375:5, 3543:6, 2450:2, 2278:3, 843:3, 194:5 There seems to be nothing symbolical in it. It is merely an illustration of the principle of humility. R2450:2, 3537:5 Only one of the Evangelists remembered even to mention it. R2278:3Because of the wearing of sandals, the feet would be considerably soiled even after only a short journey and would, therefore, need refreshing. R5091:3, 3543:1, 3364:1, 2449:3, 194:5 In our climate, washing the feet would be an inconvenience, the very reverse of a pleasure and service to them; therefore contrary to the example. R2479:1, 194:5 As we are in contact with the world, we are liable to a certain degree of earthly defilement, and it behooves each, not only to look out for himself, but to help one another to get rid of earthly defilements. R3544:1 As the Lord's company were not guests, but merely had the use of the room, no servant appeared to wash their feet; and it would have been properly the duty of one of the number to perform the service. R3543:1, 2449:3 Some Christian people have adopted feet-washing as a religious custom. We are not to berate them. So long as they think they are doing the Lord's will, they are right to follow the custom. R5091:4 Once a year, on the day before Good Friday, the Pope washes the feet of twelve aged paupers, who are brought from the streets and duly prepared by a preliminary washing in private. A similar ceremony is performed annually by the Emperor of Austro-Hungary. R2450:4 Neither these ceremonies nor the ceremonious washing performed by various denominations of Christendom is according to our Lord's example, but contrary to it. R2450:4 Those who sat, really reclined with their feet extending backward, and could quite easily be reached without disturbing those who were eating. R2449:5

[NTC - John 13:6]

The cometh he— Our Lord very evidently had already washed the feet of several of his disciples, and seemingly none of them offered objection. R2449:5
Peter saith— Peter had a peculiar combination of character, part of which was extremely good. R3543:2, 2449:5
Lord, dost thou— "It is not appropriate, Lord, that one so great as you should serve a person of my standing, a poor fisherman." R3543:2

[NTC - John 13:7]

Jesus answered— But our Lord did not stop to reprimand Peter. R2449:5

[NTC - John 13:8]

Thou shalt never— Peter had too much reverence to wish the Lord to be his servant. R5091:2, 3543:2, 2449:5 Peter's second remark was less praiseworthy than his first. It was hard for Peter to realize that he was the disciple and the Lord was the teacher; that it was for him to obey and not to dictate. R3543:2

[NTC - John 13:9]

Not my feet only— If this gives me a more particular part with you. R5091:2 If his washing had anything to do with his nearness to the Master and his relationship to him, then he wanted it.R3543:2 Noble, thorough-going, whole-hearted, fervent Peter! R2449:6
But also my hands— There is a lesson for us in this matter: We are not to dictate to the Lord, nor to attempt to be wise or good or obedient in ways that he has not directed. R3543:3

[NTC - John 13:10]

He that is washed— Properly they had all bathed in accordance with the Jewish requirement of the putting away of all filth at the beginning of the Passover season. R3543:3, 4906:5 The apostles had been with our Lord, and for three years had been greatly blessed by "the washing of water through the Word." (Eph. 5:26) R2449:6, 2279:4, 844:5 All who are justified and consecrated members of his Body already had the bath, the washing of regeneration, and are already clean through the word spoken unto them. (John 15:3) R3544:1
To wash his feet— The Lord was giving a deep spiritual lesson: each one needs to be washed, to be cleansed, before he can be a joint-sufferer, before he can be a joint-heir. R5091:3 Public baths were in use at that time, but even after having taken a general bath, on return to the home it was customary to complete the matter by washing the feet. R2449:6 They merely now needed the rinsing of their feet, the cleansing of the members that had come in contact with the earth. R3543:3
But is clean— Somewhat obscure; the Revised Version is better: "He that is bathed needeth not save to wash his feet to be clean every whit." R3543:3 "He who has been bathed has no need except to wash his feet, but is wholly clean." (Diaglott) R2449:6
Every whit— Those who are cleansed by obedience to his message and its spirit, are thereby made clean outwardly, as well as inwardly. R5389:3
Ye are clean— He had accepted them as his disciples and had reckonedly imputed to them the merit of his sacrifice as a covering of their blemishes, the full testimony of which would be given them by and by at Pentecost. R3543:3, 4906:5
But not all— There was one in the number whose heart was not clean. R3543:3, 4906:5 There is an intimation in the Lord's words, too, that the spirit of pride which had manifested itself among them had been inspired to some extent by Judas, as evil communications always are corrupting. (1 Cor. 15:33) R2449:6

[NTC - John 13:11]

For he knew— Our Lord did not pass Judas by, but washed his feet with the rest, knowing the while of his perfidy. R3543:4, 4906:5, 2449:6 It seems probable that Judas was not with the others when our Lord washed their feet. R2772:2
Not all clean— This expression shows us clearly that he had in mind a higher cleansing, of which the washing of their feet and their previous bath were but figures. R3543:3, 4906:5 Although not understood by the rest, our Lord's words must have been appreciated by Judas, as were also his subsequent words in verses 18, 26, 27 and 28. R3543:4

[NTC - John 13:12]

He said unto them— To the foot-washing illustration he adds his words of counsel, showing how different must be the disposition among his disciples from that which characterizes the godless world. R1987:3 All four evangelists heard this discourse, but it was left to John to describe it. R1047:1*
Know ye— Understand ye. R3543:5 This was in harmony with what he told Peter in verse 7. R3543:5

[NTC - John 13:13]

Master and Lord— The man Christ Jesus, before his death, might be properly styled a Lord, a high one in authority. E134 When a man he was perfect, and hence far superior to those about him. In addition to this, as the agent or messenger of Jehovah, he was a Lord, a master, a teacher, among men. R809:4
Ye say well— Or, properly. R809:4
So I am— Pointing out that this menial service did not signify that he was not the Lord and Master; but, that as Lord and Master, he was not unwilling to serve the lesser members of Jehovah's family. R2450:1

[NTC - John 13:14]

Have washed your feet— Thus rebuking their inhumility, and at the same time setting them an example that would apply to every affair of life, namely, that they should be glad to serve one another on every proper occasion. R3543:6
Ye also ought— You have witnessed my humility in this matter, and now I want to tell you that you ought to have this attitude toward one another. R5091:3 Esteem and honor one another in proportion as you find in each other unselfish sacrificing love and service. R2278:6, 844:1
Wash one another's feet— To teach the disciples that they should not be above doing the humblest service for each other as brethren, and to emphasize the need of daily cleansing of the Lord's disciples from earth-defilement. R5375:5 By love we are to serve one another, but not as a mere formality. (Gal. 5:13) R5091:6 The washing of the Body with the truth, the sanctifying and cleansing of it with the Word, is in progress now. What are we doing to cleanse and purify the faith and lives of our fellow members? R2279:4, 844:5 Wash and be washed one of another, cleanse and purge away the defilements with which each comes daily in contact in the world, that ye may be clean. R2279:4, 3544:4, 844:5 Before we can help others to cleanse their way of life, it is necessary that we have experience along the same lines. R5091:5 Some think it necessary to wash the feet of others. But since there is no real good to be accomplished by such a ceremony, there is no reason why it should be done. Jesus would not have washed their feet if they had not needed washing. R5375:5 The thought is to appreciate the privilege of real service, rather than the opportunity of doing something merely because it is menial. R5375:5, 4399:3 In 1 Tim. 5:9-16 we read that if a widowed sister had washed the saint's feet, if she had shown such a disposition, Paul would advocate a special care for her, for she had manifested a loyal and true spirit. R5091:4, 3543:6

[NTC - John 13:15]

An example— Was the example in the principle, or in the method of service, in the ceremony? To suppose the latter would be to hide the real lesson under a form. R2279:1, 844:2 The example which our Lord set was not so much in the kind of service, feet washing, as in the fact of service. R2450:2 If the example were in the form, then every item in the form should be observed: an upper room; a supper; sandals; the same kind of garments; the towel girdle, etc. R2279:1, 844:2 Those in Eastern countries, where sandals are still worn, may find opportunity to follow the example in the same form; and those differently circumstanced may follow the "example" in a thousand forms. R2279:1, 844:4
As I have done— So it can be said that we remind others of someone they have known, Jesus of Nazareth; resembling him so much that we must be his brother. R285:4, 210:4*

[NTC - John 13:16]

The servant— Preceding events—the feast at Bethany, the triumphal entry, the inquiry of the Greeks—indicated a growing popularity, and the disciples were full of ambitious thoughts respecting the future. R3542:2 Even a very little prominence may become a dangerous snare unless it is coupled with great humility. R1987:3 As they assembled with a host to appoint them their places at the supper, a discussion as to their prominence and their rights to the most honorable places, nearest the Master, was not surprising. R3542:2 From Luke's account it would appear that on this occasion there was a strife amongst the apostles, a contention, respecting which of them should be esteemed greatest. (Luke 22:24-31) R2449:3 The spirit of rivalry was warm in their hearts, and no one volunteered to render the service, nor had any one the right to demand it in a company in which the Lord had made no special rank. R3543:1 The Lord noted among his disciples a spirit of selfishness; overhearing them disputing which of them should be greatest, and foreseeing that this would injure them, he rebuked them for their lack of humility. R2278:3, 843:3 In their fear to be the least, all the disciples had shunned the opportunity of service to the Master and for each other. R3543:5
Greater than his lord— If the majority heard his words, you might expect them to hear yours; but if as a mass they rejected his words, they will reject yours also. R571:5 They called in question the legitimacy of his birth, applied all manner of vile epithets to him, denounced him as an enemy of the government, and finally caused his crucifixion. HG713:2*

[NTC - John 13:17]

If ye know— If you appreciate these principles applicable to all the affairs of life. R2450:4
These things— The things that make for our peace. R5228:5 The putting away of bitterness, evil-speaking, busy-bodying, that we may the more completely put on Christ, and be more fully under the control of his holy Spirit of love, meekness, patience, long-suffering, kindness. R4584:2
Happy are ye— You will be blessed thereby, helped in my service, and prepared for the Kingdom in which I have promised you a share. R2278:6, 844:2
If ye do them— If you practice the lesson. R844:2, 2278:6 If you live according to this rule, loving and serving one another. R2450:4 It is not enough simply to resolve or determine to do right or to obey God. Unless we go further, and actually make advancement in character, we will prove failures. R1802:2* How prone we all are to desire and to acquire knowledge at the expense of our spiritual development, forgetting that "knowledge puffeth up, but love edifieth." (1 Cor. 8:1) R1802:2*

[NTC - John 13:18]

I know whom— Jesus knew who it was that should betray him, and was, therefore, neither surprised nor disconcerted because of Judas' course; yet undoubtedly it must have had a saddening effect upon our Master. R4908:2, 3760:3
The scripture— Psalm 41:9. R4906:6
Eateth bread with me— Our Lord went so far as to quote the very prophecy which marked Judas and his disloyalty, his violation of even the common hospitality. R4906:6
Lifted up his heel— Would betray him. R4906:6, 4908:2

[NTC - John 13:19]

Before it come— They did not yet know the full import of the word baptism and the word cup. When Pentecost should come, these things that Jesus had spoken to them would come to their remembrance. R5421:4
When it is come— When a vast amount of prophecy becomes a fact, it will prove the Scriptures true; and when they are proved true by fulfillment, it can but be a terrible blow to skepticism and infidelity. R108:1*

[NTC - John 13:20]

Receiveth me— If teachers be of divine appointment, those taught are divinely taught. R380:1

[NTC - John 13:21]

Troubled in spirit— His sorrow was for Judas; for the thought that one of those he had so tenderly kept and cared for should now prove so ungrateful, unthankful, unholy. R2772:1, 4906:6, 3364:2

[NTC - John 13:23]

One of his disciples— John seems to have been of a very modest disposition, quite unwilling to make his own name very prominent in his writings. R2571:3

[NTC - John 13:26]

He it is— Repeatedly bringing his attention to the error of his ways, in hope that he may be turned therefrom, long-suffering toward all who become his disciples. This is a proper outline of our conduct in similar cases. R3543:4 So far from these incidents melting the heart of Judas, they seem to have aroused in him a malevolent spirit, just as his divine mercy toward Pharaoh in the stopping of the plagues, hardened his heart.R2772:2 So it is with all who professed the Lord's name in every time. The instructions which prove beneficial to some prove injurious to others: "a savor of life unto life, or of death unto death." (2 Cor. 2:16)R2450:1

[NTC - John 13:27]

Satan entered— Fully, completely—took possession of his heart as an instrument of evil. R2772:2 Satan had been working with Judas previously. R4577:3 Satan's work in the heart of Judas was a gradual one. R3884:6 Instead of resisting the Adversary's suggestions, Judas entertained them more and more until he was filled with the Satanic spirit. R2772:2 Not the case of obsession, but of domination of the mind. R4311:3 And he resolved to earn the thirty pieces of silver by betraying the Lord.R3887:2 If Judas had maintained an attitude of consecration to the Master, Satan would never have had the opportunity; it is because he was at heart disloyal. Q616:1 For the accomplishment of his purposes there is no measure of hypocrisy which Satan would spurn; no depth of iniquity to which he would not descend; no measure of cruelty that he would spare; and no height of folly to which he would not lead his deluded victims. R1687:4
Do quickly— Implying that the matter was already arranged, and that Jesus by supernatural power was aware of it. R3366:3

[NTC - John 13:29]

Judas had the bag— Accustomed to voluntary giving to the Levites, the Jews evidently extended this usage to everything religious that appealed to them as being of God. Evidently they never lacked, though it is evident that they never solicited alms. F286

[NTC - John 13:30]

Went immediately out— Doubtless because he felt out of place in such society. R2772:2 None of these things moved Judas, evidence of the willful intention which marked his crime and enforcing our Lord's words calling him the "son of perdition" (John 17:12), declaring it would have been better for him if he had not been born. R3543:4 In the close of this age, the sop of truth will have become so strong as to drive forth from the company and communion of the faithful, all who do not rightly appreciate and value the ransom. R5191:2

[NTC - John 13:31]

When he was gone— The promise of the Comforter, the holy Spirit, though it was ultimately to reach the whole Church through the administration of the apostles, was specially given to them on the night of the Last Supper, after Judas had gone out. R1525:3, 1254:3

[NTC - John 13:33]

Little children— These were the "little ones" in malice and pride, and in the world's estimate. R2063:4
"Be not children in knowledge [character], howbeit in malice be ye children." (1 Cor. 14:20) R2063:2
Ye cannot come— Were the apostles promised translation to heaven at death? R1881:5, 2438:2; HG347:5, 334:3 Disbelieving Jews were not the only ones who could not go to heaven; neither could believers. R2438:2 It is because the believers of the past as well as the believers of the present age cannot go to the Lord, that all of them looked earnestly for his return, his second advent. "I will come again and receive you unto myself." (John 14:3) R2438:3

[NTC - John 13:34]

A new commandment— A higher commandment, a higher law than was given to the Jew under the Law Covenant, hence higher also than will be given to Israel and mankind under the New Covenant. R4549:4, 5072:3; Q180:4 We are not without law, but under law in Christ. This law in Christ is the law of our covenant, which is the law of love, a sacrificial love beyond any requirement of justice. R5072:3; 4827:5 The Law said, "Thou shalt not steal" (Exod. 20:15), but Christ taught us that we should not merely refrain from robbing our neighbor, but be ready to share with him what we had, even laying down our lives for our brethren. HG582:5* The third commandment is not applicable to any except those who become the disciples of Jesus. He voluntarily put this regulation upon himself, and laid down his life sacrificially, which no law could justly demand. R5947:5; Q134:4 Jesus, who made us free from the Law under which Israel was placed, gave us another. This law of love contains the spirit of the Law to Israel, and is termed the "royal law." (Jas. 2:8)R542:6 The Bible lays down no particular parliamentary usages, but gives to God's people the one broad, general law to govern each one of them in all the affairs of the Church; to measure our every act, word and thought. R4772:5
I give— The new commandment is not the Father's commandment at all, but the command of our Head to all those who have entered the school of Christ and who are hoping to become "members" of the Anointed One. R4549:5; Q180:4
Unto you— This new commandment applies only to the Church of this Gospel age. R4549:5; Q180:4
Love one another— Love is the law of God's being, and shall ultimately be the controlling law of all his universe. R415:3* The rule of righteousness is to be observed toward our Heavenly Father and toward all our neighbors; but to our brethren we are to do more than the right, we are to sacrifice on their behalf. R5947:6, 4584:4, 31:5* It is easy enough to love some of the brethren, those on our own plane and of our own style and liking; some of the refined, wealthy, noble or educated, those on our own level or a little above. R4253:6 Experience shows that many of God's dear people, striving to keep the first two commandments, find it more easy to sacrifice time, influence and strength in the service of the world than for the brethren. R5947:6 Love for the Lord and his truth he places on a parity when he says, "Me and My Word." (John 14:23) Then comes love for the brethren, because they are his, because they have his spirit and seek to walk in his footsteps. SM259:1 This special love is not to be exercised toward the world, to whom belongs only the love of pity and sympathy; but is to be exercised toward them of like precious faith, of one mind with us and the Lord. R1670:5, 4766:6 We cannot love the world with that deep, intensive love. It is not incumbent on us to sacrifice our own interests for the world, but it is made obligatory toward all the household of faith. HG481:3; CR166:5 You are to deal with your neighbor as with yourself. You are not to give all that you have or sacrifice your own interest and yourself go without. But when it comes to the Lord's disciples it is a different matter. Q440:T Those who are less noble will need our love the more, because of a natural depravity and weakness and imperfection. R4254:1 If Jesus had loved just according to the Golden Rule, he would not have died for us; but he did more, and he requires that his followers should do more for each other. Q286:6; R5700:1 This will mean tender-heartedness, humble- mindedness and forbearance to recent injuries and revilings; not only submitting to these without retaliation, but, on the contrary, returning a blessing. SM703:1 Each should have sympathy for each other, should encourage one another, build one another up in the most holy faith, and by all means, do nothing to stumble each other in the narrow way. SM393:1; R4766:6 As daily and hourly we seek to cultivate this spirit of love, and allow it to dominate in our words and deeds, in the same proportion will be the measure of our blessing. SM339:1 When contending with an unseen but wily and powerful foe, what mere hypocrisy is that profession of love which fails to warn of immediate or approaching danger. R416:4* Being full of love for the brethren, our refusal to join with them in what we consider unwise or unscriptural arrangements would be presented in such kind and gentle terms as would be helpful to them. R5948:2 Even with good intentions, we would still be in danger unless we observe to the full the Lord's direction as to how love should deal with brethren who, in our judgment, have committed a fault. This procedure is stated in Matt. 18:15-17. NS566:1 It is one thing to love all God's children though entangled in sects, and another to avoid the meshes of their captivity. Oneness of thought, mind and action are required of the Church of God. R1130:6* Even, if despite our every endeavor to the contrary, it should finally seem necessary for a class to divide, nevertheless love for the brethren ought to be the blessed tie that binds. R5948:4 Therefore, when admonished to "hate" father and mother in Luke 14:26, the Lord used the word to impress that the terms of discipleship meant that they must love him more than all earthly ties and considerations. Q782:4 It was because the apostles had not enough love for one another that they disputed who should be the greatest, and were so determined not to stoop to one another that they neglected also to wash the Master's feet. R5193:4 Manifested, not by a socialistic community of goods, but this love will work no ill to its brother, it will neither slander his character, nor cheat, nor envy, nor in any way wrong him. It will not only be thus negatively good to him, but it will be active to do him service. R1327:6
As I have loved you— To the extent of dying for us. R5947:5, 4568:4, 4501:6 As he loved the Church and gave himself for the Church. R4584:4,4549:5; Q180:4; SM703:T; NS566:1 With a pure, unselfish love which thinketh no evil, vaunteth not itself, is not easily offended, and seeketh not its own. (1 Cor. 13:4, 5) R4460:6 Namely, to the extent of laying down our lives for our brother, directly or indirectly, giving moments or hours, time, money or influence to aid one another in making our calling and election sure. NS644:3; R4445:6; OV211:T; SM703:T "We ought to lay down out lives for the brethren." (1 John 3:16) R4568:4, 5947:5, 4501:6 If we had love one for another as Christ loved us, it would lead to the giving of our lives for each other if necessary. R31:6* He commends his love to us in that it is to each according to his needs: the more noble, the less of the Lord's grace is sufficient for them; the more degraded, the more grace is necessary and will be supplied. R4254:1 In effect: If you would be my disciples, if you would share my throne, glory and immortality, you must have my spirit—you must do more than keep the Law, you must be self-sacrificing. R4549:5; Q180:4

[NTC - John 13:35]

By this— Brotherly love—the one important test of membership in the body of Christ. R4267:2 Not by intellectual or physical strength, not by wonderful works, not by anything that we can do or have done for the Lord, his cause and his people, are we to hope for eternal glory. R2230:4
Shall all men know— Legitimate children of God, begotten not of pride and formalism, but of God by his Word of truth, are to be found today and readily identified, not by titles or gowns, but by their love for the truth and by their sacrificing for it. R985:4
Ye are my disciples— The new creature must attain this character of love; for all of his hopes depend upon his attaining this character-likeness of his Lord; otherwise he will not be fit for the Kingdom. SM280:1
If ye have love— As love is declared to be the distinguishing characteristic of all who have the Spirit of Christ, so lack of love may be considered the distinguishing characteristic denominated the "error of the wicked." (2 Pet. 3:17)R4326:2 Such will be the spirit of all the Lord's followers. Their delight will be, not in self-gratification, but in "doing good unto all men as they have opportunity, especially to the household of faith." (Gal. 6:10) R2435:5 If any professed follower of Christ see his brother have need and close up his heart of compassion against him and refuse him aid, this would be an indication that he lacked the spirit of the Head. R4358:5
One to another— Love to God alone is not the full manifestation of this grace; nor can there be, according to the teachings of God's Word, a sincere love for God, without a corresponding love to man. R2155:5

[NTC - John 13:36]

Thou shalt follow— Explained in John 14:3, "And if I go, and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also." R700:1*

[NTC - John 13:38]

Lay down thy life— Greek, psuche; soul, being. E337
Denied me thrice— Perhaps the Lord allowed that to happen to Peter for our sakes, that we might realize that we need to be careful to put our confidence in the Lord. CR307:5

[NTC - John 14:1]

Let not— Three chapters of St. John's Gospel (14, 15 and 16) record the incidents of the intervening time between the leaving of the upper room and the arriving at Gethsemane, the place of the oil press. R4707:2 Hiding his own sorrow, he comforted them, and thus set an example to all of his followers. SM263:1
Be troubled— After washing the disciples' feet, giving the sop to Judas, telling the disciples that they would all be offended and Peter that he would deny him thrice, we may well suppose that their hearts were filled with fearful foreboding. R2453:3 He sought not needlessly to make them mourn, but sought to prepare them for the ordeal. R102:2* The trouble in their hearts was not in respect to the foundations of their hopes, for these were well established, The whole question before their minds was respecting Jesus—if he was the Messiah? R2453:6 They needed comfort, and the Master proceeded to give them the best and strongest spiritual food and instruction that they were able to receive. R2454:1 The Father knows your heart troubles. He wishes the burden to be there until you shall appreciate its weight, until you shall be ready to cry to him that you are sin-sick. OV180:4
Ye believe in God— In the hour of trouble remarkably few doubt the existence of God. But as we look to the Almighty for protection and realize our own weaknesses and shortcomings, the heart of man fails. OV180:T
Believe also in me— Believe that the Father hath sent me. OV180:3 Recognize the fact that all of the Father's plan will be accomplished, and inasmuch as you have seen my loyalty to the Father, continue to trust me. R2454:2 While still sharers in the trials, the consolations of the Scriptures offset these troubles and make of them "light afflictions" (2 Cor. 4:17), not worthy to be compared with the glories promised to be revealed to us. SM271:T

[NTC - John 14:2]

In my Father's house— All creation is the Heavenly Father's house. R4064:3 The Father's house is really the universe, and figuratively speaking heaven is his throne, the earth his footstool.R2454:2; Q775:4 The Universe, and the different members of his great family. Q453:2 The Kingdom. R632:4*
Are many mansions— Many apartments, many planes, but all harmonious, grand. R4159:4, 2454:2 Many stations; one is for the angels, another for the Little Flock of the elect, and still another for the world in general. SM85:2; HG235:1 Upon different planes of being he has creatures made in his own likeness, called sons; and for each of these a provision has been made suited to their conditions, nature, etc. R4064:3; HG751:6; Q452:T We know not how many angelic orders there are, but the Scriptures intimate that there are spirit beings of various grades, of different nature, each perfect, but differing one from the other. Q776:T, 452:2 Conditions of being. What he was going to prepare for the Church was not all that is to be attained by God's creatures. A Kingdom has been prepared from the foundation of the world for the human sons. R632:4* The Scripture testimony clearly and explicitly points in every instance to the second advent of Christ, and the resurrection, as first, the hope of the Church, and, second, the hope of the world. F664 To be fit for any place in the Father's house all must cease to be children of wrath and become children of love. F403
I go— Our Lord's ascension was not only according to the type—not arbitrarily; it was an essential part of the plan. It corresponded to the act of the high priest entering into the Most Holy with the blood of atonement and presenting it before the Mercy Seat, together with the sweet incense. R1828:3, 5181:6 It was necessary that, after laying down his life, he should ascend to the Father and present his sacrifice as on man's behalf, as man's ransom. R2454:3 Explanatory of John 13:33-36. R700:2
To prepare— God has provided for mankind; the earth was made for man. But now was a new thing, a new creation, and there was no place for the new creation. Q453:2; R4966:2 Thus far no provision existed for a family of sons on the divine plane. Our Lord Jesus was the first born to this condition, and it is only through his merit that the Church can have this inheritance. R4064:3, 5181:6, 4973:6 There is no place yet for this "new creation," except in the Father's purpose, or plan, in which provision for the Church, as the Bride of Christ, has already been made. Q776:T; R4974:1 There is no "Bride" now; Jesus, during the Gospel age, has been preparing a place for the Bride. Q750:2By making an imputation of his merit on behalf of the Church, thereby permitting them to become participators with him in present sufferings, that they may also become sharers with him in future glories. R5181:6; Q453:T Not only present the ransom sacrifice on our behalf, but also that he might succor and help us to the eternal city and might correct and discipline us, and thus prepare us for the new conditions. R4064:3 He was to prepare the place, and they were to be prepared for the place through the teaching of the holy Spirit. R526:3*, 341:4*;Q776:T
A place— An official position. R341:4* A place in the divine nature. Q453:2 On the heavenly plane. CR401:6; R5654:6 One special place in the divine family would be made for the special followers of the Lord. The chief mansion will be for those called to the highest honor. HG751:6 The Bride of Christ shall, in the resurrection, be like unto the angels, heavenly or spirit beings. But the place for man, the earth, is a very different one from ours. R4966:2; SM122:T Like unto the angels, but higher than the angels. Q776:T "We know that if our earthly house of this temporary dwelling-place were dissolved, we have a permanent structure of God, a house not made with hands, everlasting, heavenly." (2 Cor. 5:1) F673
For you— The Church, as represented by the twelve. R154:6* All the disciples and followers, not only the Apostles, but the humblest of the sheep, are included in these conditions and the promised rewards of the faithful. NS591:6 This word does not apply to the world, in the sense of embracing the whole human race. R526:3*

[NTC - John 14:3]

If I go— The leaving of his flock for a time was incidental to their testing proving, and development. R5694:5
I will come again— This will be the second advent. CR401:6; R5654:6 The Master says not a word about our going to him, but quite the contrary, that he will come and receive us unto himself.R5132:2, 2765:2, 1881:6, 700:2 Why say this if the Apostles were to go to heaven immediately at death? HG347:5, 334:5 Jesus would "depart" from the Father and at the same time "return" to his disciples. Q751:2 This Scripture is rendered meaningless by the acceptance of the theory that each member of the Church at death passes immediately into glory. HG267:6 It is because the believers of the past as well as the believers of the present age could not go to our Lord, that all of them looked earnestly for his return, his second advent. R2438:3 In like manner as he went away, quietly, secretly, so far as the world was concerned, and unknown except to his followers. B154; NS656:6 We look backward, if we have faith, to Christ dying on the cross, and we ought to look forward no less, if we have hope, to Christ coming again. R2798:3* He has come, he is even now present, and will soon receive us unto himself forevermore. R5863:1 The interim between our Lord's death and his second advent is not long: from God's standpoint, "a thousand years are as one day" (2 Pet. 3:8); from the believer's standpoint, his average life and waiting about 50 years. R2454:3 Some confound the presence of Christ as a spiritual being with the presence of the Spirit of Christ. They are quite distinct. The latter never left the Church. Here we refer to the personal presence, which did go away and will come again as a spiritual body. R580:4; A89; B105; OV222:1 A personal coming and not, as quite a number think, that when sinners are converted, that forms a part of the coming of Christ. HG341:3; OV222:2 Not referring to the descent of the holy Spirit at Pentecost, or the destruction of Jerusalem, for in Revelation, 26 years later, he says, "Behold, I come quickly," and John replies, "Even so, come, Lord Jesus." (Rev. 22:12,20) A89 Error has so beclouded this clear statement that many have reached the impression that Jesus comes again every time one of his faithful followers dies. HG664:4 All of these procedures are of the Father, though through the Son. F399
And receive you— The object of Christ's second coming is to receive or gather his Church unto himself. Because neither Christ nor Paul mention any interval, it is most commonly supposed that the gathering is immediately after his coming.R154:6* A comparatively large proportion of true Christians are not living in that attitude of heart and daily life which would permit them to anticipate this meeting with sentiments of pleasure. R3191:3 Not only false doctrines, but sin, likewise, hinders joyful anticipation, inducing shame and fear—knowing that even those conditions of heart which may be hidden from fellow-servants cannot be hidden from the Master. R3191:3 Paul believed this doctrine and taught it to others, and was looking for and waiting for the Savior from heaven, when he would "ever be with the Lord." (Phil. 3:20; 1 Thess. 1:10; 4:16,17) F671; R1827:1
Unto myself— And take you to the heavenly plane by a change of nature from the earthly to the heavenly by a resurrection. CR401:6 His Bride is to be the Church glorified. The marriage takes place at the second advent of Christ. The reign of Christ, Bride and Bridegroom, follows. Q838:2 Under Jewish custom, the espousal brought the same obligation of chastity as though the marriage had taken place. Thus the Church, by her vow, is obligated to the full, although the marriage with the Heavenly Bridegroom will not take place until his second advent. SM122:T Thus to enter into his glory and become heirs of God and joint-heirs with himself in the Kingdom. NS296:1 Their gathering unto him must precede their coming with him. (Zech. 14:5) R154:6*
Ye may be also— The presence and providential care of the Lord in ones affairs, all being consecrated to the divine will, bring a peace and joy which the world knows not of. NS451:3

[NTC - John 14:4]

Whither I go— For three years our Lord had been making them acquainted with the Father's character, hence they were to feel that they knew the Father better than ever, and could appreciate such a home of righteousness. R2454:4
The way ye know— Their experience with the Lord, and under his instructions and leading, had made them acquainted with the way to God, even though they did not recognize it as such. R2454:4

[NTC - John 14:6]

I am the way— The way to the Father. R493:1* In that only through his sacrifice, the "ransom," imputing his merit to sinners, could they be made acceptable to the Father or be received back again into fellowship with him. R2454:5 There is only one way of return, through acceptance of Christ and obedience testifying thereto. Its gate is Faith, and at present it is a very difficult road to travel, even after it has been found. R1771:1 There was only one gateway to enter the Holy Place or Court; the type thus testifying that there is but one way of access to God, one Gate, Jesus. T18 He is our Ransom, or Way; our Teacher, or Instructor in righteousness, in the truth, and our Life-giver. R2454:5 The breaking of Jesus' body opened the "narrow way" to life, and broke or unsealed and gave us access to the truth, spiritual food, as an aid to walk the narrow way which leads to life. (Matt. 7:14) R1636:3, 840:2, 466:5 Before justification, while getting a sight of our sin and corruption, we cry unto Jesus; he is our way unto God. R469:1* Reconciliation with God was impossible until first the redemption had been secured, that the one seeking at-one-ment might approach God through the Mediator of the New Covenant. E28 The door of Israel's Law Covenant was barred by justice. There could be no proper ingress or egress. All were prisoners of the Law, shut up unto that hope which should afterward be revealed, namely, Christ. R2441:5
The truth— The truth relating to the Father. R493:1* In the sense that only through his words, his instructions, his guidance, could there be any hope of coming into harmony with the spirit of God, the spirit of truth. R2454:5 Through him, the Word, and the Truth and the Life, they were sanctified, while he sanctified himself. R444:4* He was sanctified by the truth, but he himself said, also, "I am the truth." R442:4
And the life— In that all the race was dead, under divine sentence, and none could come again into life conditions except through him. R2454:5 This is a prize never until the Gospel age placed within the reach of any, and it is obtainable only during this age. R814:2* The life from the Father. R493:1*
No man— Those today turning to the Law, to good deeds and self-denials as the basis of hoped-for future life forget or fail to see that, because of sin and depravity, none can render perfect works to God. R688:1 So also Christ will be the Way, the Truth and the Life to the world of mankind in the Millennial age. R2454:5
Unto the Father— We must be drawn first (John 6:44) before we can come to Jesus, and then we must come to Jesus before we can have access to the Father. CR40:5, 346:5 If we merely come to the Advocate and do not proceed further we are not going to the Father. We must come to the Father in the name and through the merit of the one who redeemed us. Q734:6 We are "accepted in the beloved" (Eph. 1:6) by the Father, as sons. R1007:2
But by me— First of all, Jesus is made unto us wisdom. He gives us the necessary knowledge to come to God. Q123:5 God refuses to have any dealings whatsoever with those who cannot or will not accept of the great sin-offering which he has provided. R5737:2 The Lord causes his sun to shine upon the just and the unjust, and his rain to fall upon good and bad alike. (Matt. 5:45) But he recognizes none as his servants except those who have come to him in the appointed way. SM511:2 This excludes Jews, Mohammedans, the heathen; all who have not a knowledge of Christ and a faith in him as the Redeemer. R2252:3 Only such as are in covenant relationship with God have any right to go to God in prayer, to ask either forgiveness of sins or anything else. R5690:5, 5692:2, 3806:2, 2252:3 He cannot go to the Heavenly Father direct, but he can go to Jesus, because him hath God set forth to be our Savior. He did not say, "No man can come to me except through a preacher, bishop or pope." HG694:2; R4786:4 As in the type, none but the priests offered incense before the Lord, so only the royal priesthood, the members of the Body of Christ, have this privilege in the present time. R3806:3 Where the husband or wife is not a child of God, unbegotten of the Spirit, it would be inappropriate that he or she lead in the worship, addressing the throne of grace. R3806:2 The apostles declare the necessity of an Advocate with the Father before any can approach him, come into his presence or receive any favor from him. HG621:6 There is a general tendency to ignore personal faith in the redeeming blood. Prayer is a wonderful privilege. It is not for sinners, but for those who have been justified by the great Advocate, Jesus. R5379:2, 5877:2, 5737:2 He is the Advocate for those who become his disciples and who engage to walk in his steps; but he is not the Advocate for the world—merely for the special class, his followers. R5690:6 God (the Father) "heareth not sinners" (John 9:31), but Jesus does. He says, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." (Matt. 11:28) R469:1*, 2024:1 CR304:6 Through an acknowledgment of sin and imperfection, and the realization of the need of a Savior. CR167:3 The Lord Jesus does not spurn sinners who evince a desire to forsake sin and to approach him. By their measure of faith and obedience all such are justified to fellowship with him. R5196:1 Contrary to the Roman Catholic Church tenet of praying to saints. R560:5* The court of heaven has regulations and ceremonies of respect and due deference which must be complied with by every man who would gain an audience with the King of kings. R1864:5 While God's desires and plan are all centered in Christ, yet "he desires all men to be saved and to come to an accurate knowledge of the truth." (1 Tim. 2:4, Diaglott) R1781:6, 1273:4 Faith in any creed or system of religious teaching not wholly founded on Jesus, as the purchaser or redeemer, and expression of God, is a delusion. R555:3* Our Lord forewarns of various theories of salvation through another channel than that which God has provided. SM268:2 The channel of all of God's mercy is Christ Jesus. R5179:3 An Advocate in this age, and a Mediator in the next. R5833:1 Whoever attempts to come to the Father in his own righteousness, or in the righteousness and merit of any other than this Savior, the same is a thief and a robber. (John 10:1) NS411:5; CR368:4

[NTC - John 14:7]

Known me— Understood me. R493:1*
Known my Father— Our Lord Jesus expressed and fully manifested the Father's love. R2466:4 To know God we must gain knowledge of him, and knowledge is assured belief, enlightenment, acquaintance with or understanding of God, his plans and purposes as revealed in Christ. R493:1*
Have seen him— Jesus revealed or caused his disciples to see his Father by making known his character, revealing him by words and deeds as the God of Love. T86 Seeing with the natural eye and hearing with the natural ear are not all there is of seeing and hearing. All of God's children have seen him, known him, and held communion with him. B122 The word "see" has a fuller meaning than eyesight. It is "to know," "to recognize." R453:4

[NTC - John 14:9]

Hath seen the Father— As it was impossible for the Lord's followers to actually see God, the only way in which they could see him was in the representative sense. Our Lord Jesus fully and perfectly represented the Father. He was God manifested in the flesh. Q781:T; R5653:6 In seeing Jesus they saw the most that was possible to be seen of the divine character, its likeness, its perfect image in the flesh. E77; R2454:6; CR249:2 He was the living representative of the living Father who had sent him. R1298:6* Perfect man is a perfect image of the invisible God. During the Millennium the Ancient Worthies, perfected, will be the best representatives among men of the Heavenly Father, Heavenly Son and Heavenly Bride. E77

[NTC - John 14:10]

In the Father— Not that he was the Father, for this he had distinctly disclaimed repeatedly, telling them that the Father was greater, and that the works which he did were done by the Father's power. R2454:6
Not of myself— As a man. T54 Not merely because he was a perfect man while all others were imperfect, but also because his words were indited of the indwelling Spirit of the Father, men said of him, "Never man spake like this man." (John 7:46) R240:4
That dwelleth in me— By his spirit. T54 The anointed Jesus, filled with the holy Spirit at the moment of baptism, was the divine "new creature," though not perfected as divine until the resurrection. T54
He doeth the works— He ascribed always the honor to the Father. He was merely the Finger of God. R5920:2, 3161:2; HG661:4 Jesus' claim was that he was "a Son," an obedient son, who did not do his own will, but the Father's who sent him. R369:5 Neither Elijah, Elisha nor Jesus claimed to awaken the dead by their own power. It was the power of Jehovah delegated to, or active through them. R810:4 Before his death he had none but human powers, except as the Father's power was operated and manifested through him; since his resurrection he claims divine powers, not as the Father in him, but as his own.R188:6 If we, as our Head, are "led by the Spirit of God" even unto death, we become "the sons of God," who will also "work in us to will and to do of his good pleasure." (Phil. 2:13) R418:1, 164:6

[NTC - John 14:11]

In the Father— He would have them understand the unity subsisting between the Father and himself. His will was buried into the Father's will. He would have no other. His words and works fully and completely represented the Father. R2454:6

[NTC - John 14:12]

Greater works— Referring to the spiritual work of the Church during this Gospel age—opening the eyes of men's understanding. R1722:4 Which is the greater work—the opening of the eyes of the naturally blind, or the opening of the eyes of the understanding? R2582:5, 4314:2, 2455:4 Not any of his followers have ever been able to do "greater works" than he accomplished in opening blind eyes, etc. These works, therefore, must be of a different nature or on a larger scale. Both are true. Q805:5 When the holy Spirit was come, after Pentecost, the Lord's people, in his name, and as his representatives, began to do greater, more wonderful works than those which he himself had performed. R2455:4, 5104:4 Referring either (1) to a future work in which the Church will share with her Lord, during the Millennium, or (2) the works of spiritual quickening and revival as higher than physical healing and revival. R2126:4, 2454:6; Q806:T Then the sick and the dead were only partially restored, and for a limited time only, which is as nothing compared to the full restitution of the health and vigor of perfect everlasting life. R2000:5 The Lord's works were on a fleshly plane as a matter of necessity. The holy Spirit had not yet come. R2455:1 Amongst these the Lord mentions the quickening of the dead, looking down into the future, to the resurrection of the Church in glory and to the subsequent resurrection of the world during the Millennial age. R2434:3; Q806:T
Because I go— He ascended on high, presenting the merits of his sacrifice, so that he could bestow the holy Spirit. Receiving this Spirit, his followers would be able to accomplish the "greater works" of opening spiritually blind eyes, etc. Q806:T; R5104:4 His going was expedient (1) to make intercession for us, and (2) to receive his Kingdom and permit him to bring gifts for us—chiefly, the holy Spirit. R1829:1

[NTC - John 14:13]

In my name— Means more than merely "by his authority." It means that the petitioner must realize his own actual unworthiness to be received, and therefore he presents it in the merit of Christ, his Ransomer. R1410:4 Not that our Lord Jesus should no longer be recognized in prayer, but rather that, as the disciples had freedom toward Christ and confidence in approaching him, the time was coming when they could approach the Father direct, in his name. R1580:6
That will I do— As the active agent of the Father. R2455:4 The answer is certain. R5380:1*

[NTC - John 14:15]

If ye love me— Loving obedience must be more pleasing to the Lord than anything short of it, and doing it is the best evidence of love. R85:4*
Keep my commandments— His commandment is: "A new commandment give I unto you, that ye love one another as I have loved you" (John 13:34), with such a love as would lay down life for the brethren. NS566:1 As God's love shows itself in his works, so will our love show itself in our works. R21:4* Absolute perfection would mean perfection of thought, word and deed. The most that any of us can have now is perfection of love in our hearts. Those who have perfect love will fullfil their sacrifice. R4837:5 In honor to give each other preference, to forgive one another, to sacrifice for each other, to love even enemies—John speaks of these commands of the Lord, and not the Ten Commandments of Israel's Law Covenant. R1730:6, 976:3 These commandments, under which we are placed, are not grievous and impossible to obey as were those of the Jewish Law Covenant, for Christ's yoke is easy and his burden is light. R1731:1, 976:4 14:16
I will pray— The gift of the holy Spirit comes to us, not because of any direct relationship between the Father and us, but at the instance of our Lord Jesus, at his request and for his account the Father does this. R2456:2 How could one equal in authority pray to another that a third one equal to either of them should be shed forth as a gift? R4166:5
He shall give you— The holy Spirit must come from the Father, not from the Son. R4307:1, 4166:5 The promise of the Comforter, the holy Spirit, though it was ultimately to reach the whole Church through the ministration of the apostles, was specially given to them. R1525:3 The Apostle Peter said that our Lord, having been exalted to the right hand of divine power, received this holy Spirit from the Father and shed it forth or sprayed it forth upon his followers at Pentecost. R4166:5
Another— Instead of our Lord Jesus himself, whose going away was necessary and expedient. R4307:1 Our Lord thus mentions himself as a comforter. At the close of his ministry we hear him say, "I will not leave you comfortless"—orphans, bereaved of a caretaker. R3434:3 Our Lord Jesus was a comforter in Zion above and beyond all other comforters. He entered into sympathy with the meek and lowly and right-intentioned in all their weaknesses, trials and difficulties. This is the hold his character and words have today on our hearts. R3434:3 He was limited, as a man in the flesh, to the ordinary means of travel, and could only be in one place at a time, but the Spirit can be everywhere, and with any number of people at once. R102:5* The holy Spirit would be another Comforter, but the comfort would be of the same kind. R2455:3 Not implying that another God is meant, or another person of a trinity of Gods. E204
Comforter— Greek, parakletos. The thought usually conveyed by the word comfort, to soothe or pacify, is not the correct one. The correct thought is that of help, encouragement, assistance, strengthening; to sustain. E202; R2455:3 Not merely a comforter of woes and a soother of fears, but it would quicken their understandings, strengthen their zeal, and energize them for doing and enduring such things as divine providence might permit. R2455:6 The Spirit is a Comforter because it is a Teacher, as was Jesus himself. R102:3* A comforting influence, a guide, an instructor and helper to the Lord's people in the narrow way. R4166:5 Foretold in advance: "The Spirit of the Lord God is upon me; because he hath sent me to comfort all that mourn." (Isa. 61:1-3) R3434:3 Invisible, but its effects are tangible and visible, as illustrated by the electric current in the copper wire. E203 This meant to them a new era, a new dispensation. R2818:2
Abide with you— This abiding was not to be a temporary matter, for a day, a month, a year, but to the end of the age, age-lasting, for the entire period. R4167:1 Had our Lord remained as a person in the flesh, he would have been hampered by the fleshly and earthly conditions. R4307:1
For ever— Greek, aion, the age. R183:4, 2455:6, 4167:1

[NTC - John 14:17]

The Spirit of truth— As God's children we are entitled to be "filled with the spirit" and we cannot ask for this filling too earnestly, nor too frequently go to the fountain of truth at which we may copiously drink into his spirit. The more of the spirit we receive, the more we will have room for. R183:4 Although a knowledge of the Truth is essential to possession of the Spirit of the Truth, nevertheless, one might have much knowledge of the Word of God without having any of its Spirit. E205 Not the letter only, but the very nature of truth, the truth itself, should be their guide. R526:6* The truth itself is the main channel of the Spirit of Truth; but all who are closely connected with the truth, and have its spirit, are to that extent also channels through which the Spirit influences others. E203 Our Lord indicated the channel through which the Spirit of Truth would come to his people, saying, "The words that I speak unto you, they are spirit and they are life." (John 6:63) E204
Whom— This passage has no reference to a person, but to the influence of the truth. The Diaglott reads: "The Spirit of truth, which the world cannot receive, because it beholds it not, nor knows it; but ye know it; because it operates with you and will be in you." E170
World cannot receive— What interest today has the world at large in Christ, God's dear Son, or in the revelation made of him in the Scriptures as the heavenly Bridegroom? R752:2*
Shall be in you— The Apostle John and others heard his wonderful teachings and witnessed his exemplification of the holy Spirit of love and marveled; but it was not their privilege to possess the same Spirit until Pentecost. R2225:4 As by John the Baptizer repentant sinners were immersed in water, he was instituting a Church on a much higher plane, all who would be received would be immersed in the holy Spirit. R2818:2 Through them it would exert an influence upon others (Acts 24:25); but none others than the "sons" could receive it as an indwelling power, for it is a seal of sonship. R2070:4 If we would be used and useful as God's agencies, we should seek to be guided by him. We are to hear his voice through the Scriptures and we are to realize his energizing power through the spirit of the truth. R4357:3

[NTC - John 14:18]

I will come— The comforting of the holy Spirit is the Spirit of the Father and of the Son. The Father (verse 23) and the Son are referred to as the ones who strengthen, guide and comfort the Church—through the Spirit. E203; R2455:6

[NTC - John 14:19]

The world— The appearances after our Lord's resurrection were only to the believers, and never to the world. R2082:2, 1995:6
Seeth me no more— He will never again appear in the flesh. NS458:6; R2082:2 He whom the Father hath highly exalted, and who was the express image of his Father's person, will be invisible to men at his second advent. NS178:5 When Jesus left heaven and was made flesh it was not the divine intention that he should remain a fleshly being forever. There was no reason to continue fleshly, and out of touch with heavenly conditions. R5830:1 Our Lord Jesus is no longer a fleshly being, but he is now a spirit being, as he was before he was made flesh. Hence he is not expected to return a flesh and bone being, but a spirit being. R1903:6 The world will not see him thus because it is not the divine provision that the world in its salvation shall be changed from earthly to heavenly nature. NS459:1 Never yet disproved; for none but the brethren saw even his manifestations after his resurrection, and no others witnessed his ascension. B154 None of the world ever saw our Lord after his resurrection, but merely his disciples, to whom he "showed himself." (John 21:14) R2980:6 Neither would it be to the advantage of the world to thus see the Lord, and to have their physical eyes injured, as were the eyes of Saul of Tarsus. NS89:1, 459:3 The tribes of the earth will not see the sign of the Lord's presence, nor will they ever see the Lord by natural sight; on the contrary, they will see the clouds of trouble and confusion incident to it. (Matt. 24:30) D599 If we should not be changed to spirit conditions by the power of our resurrection, we would not see him any more than will others who will continue on the human plane. R5291:3 The world will never see Messiah, except as they will see his mind, his disposition, through his earthly representatives in the Kingdom. SM733:T; R5291:3 All will see him, however, in the sense that eventually all the eyes of understanding will be opened, that all may see the light of the knowledge of the glory of God fill the whole earth. R5762:1, 5291:3; CR471:6 The seeing that is promised in the Millennial age will be the result of the opening of the blind eyes of understanding. NS459:2 Jesus said not one word about anyone seeing himself or any one of the apostles in Kingdom glory. But he did say, "Ye shall see Abraham, Isaac and Jacob and all the prophets." (Luke 13:28,29)R5199:5; CR369:3 Although a spiritual Kingdom, invisible to men, it will be a real kingdom, exercising power more completely than any earthly kingdom could, because not handicapped by human limitations and conditions. R5761:6, 5455:3; OV56:2
But ye see me— Here, as everywhere, we have a clearly drawn line of distinction as between the Church and the world. NS458:6 "We shall see him as he is" (1 John 3:2)—not as he was in the flesh. NS459:1 Spiritual Israel would see him, but only with the eye of faith. R3539:2 With the eyes of their understanding. R2455:6 The faithful of the Gospel age, as the Bride, will be with the Bridegroom, and behold and share his glory, while mankind in general will neither see the Lord nor the Bride. HG366:5; NS89:1, 656:6 We do not see him as he is now, for we are still in the flesh, still human; but when our resurrection change shall come we shall be made like him. NS178:5 At his second coming our Lord will not appear in the flesh, else it would not be necessary for his Church to be changed to spirit beings, in order to see him as he is. NS657:1 Only the Lord's faithful followers were to see him—because they are to be changed in the first resurrection. (1 Cor. 15:51) R5269:1, 5291:3, 1904:1; CR471:6 "Follow peace with all men, and holiness, without which no man shall see the Lord." (Heb. 12:14) None but such will experience the first resurrection, be made like the Master, of the spirit nature, and see Him "as he is." (1 John 3:2) SM458:1
Because I live— A dead Christ could not be our Savior. R4174:2

[NTC - John 14:20]

Ye in me— This word "in" means something more than is generally appreciated—a glorious oneness with the Father and with the Son. NS740:1
I in you— Through the holy Spirit. R2455:6

[NTC - John 14:21]

Hath my commandments— Plural, therefore not the same as when he said, "A new commandment I give unto you" (John 13:34); neither the epitomized statement of the Law of the Ten Commandments. R5520:3 These "commandments" would seem to be the general teachings of the Lord as they bear on all the affairs of life. R5520:4 Signifying, he that received my commandments and is willing to become my disciple. R5520:1 We are to recognize a distinction between the Law, the commands which Christ gives, and the Law Covenant. R5520:2 In the inspired words of the Lord and the apostles and prophets we have the divine will expressed, explained, illustrated, and enforced, line upon line and precept upon precept. R2093:3* Those, therefore, who ignore the Word of the Lord and have not his commandments, but who hearken to the voice of their own imaginations, are quite mistaken in claiming this promise. R3251:2
And keepeth them— Our Lord would have us apply not only our heads, but also our hearts, to the instructions of his Word. R2093:6* These experiences are promised conditionally to those who, hearing his commandments, are moved by responsive love to do them. R2456:1 Obedience to the heavenly wisdom constitutes the proof of our love to God. Thus also is proved our love of righteousness. R2093:3* It is not enough to simply resolve or determine to do right or to obey God. Unless we go further, and actually make advancement in character, we will prove failures. R1802:2* How prone we all are to desire and to acquire knowledge, at the expense of our spiritual development, forgetting that "knowledge puffeth up, but love edifieth." (1 Cor. 8:1) Knowledge does not bring happiness; obedience does.R1802:2* The mere hearing of the command, or the mere understanding of the command, is not the receiving of it. R5520:2 It is one thing to have a begetting of the Spirit, and quite another matter to attain to that condition urged by the Apostle, saying, "Be ye filled with the Spirit." (Eph. 5:18) R2456:1 This implies the study of ourselves, as well as of the divine Word, that we may see just what portions of the Word apply to our individual present necessities. R2094:1* A person may be a visitor at a school, but he has not become a member of the school unless he has met the terms—has accepted the rules and regulations under which the school is operated. R5520:2 Having taken the first step of belief, and the second step of response, the important question with each of us must be, Am I doing whatsoever he says? R3163:6 Not self-gratification, but self-abnegation, and self-purification. In meekness and humility we must deny ourselves. R2094:6*Not only are faith and obedience of the heart necessary before any can come into the spirit begotten condition, but a continuance and growth in faith and obedience are necessary in order to a continuance and growth in the spirit of holiness. R2456:1 This matter of a definite contract with the Lord is a very important one. Those who do not make it are not truly his disciples, have not really put themselves in his hands, and are in danger of shipwreck.R5520:2 The Vow was a binding of the sacrifice closer to the altar that I made when I consecrated. Since taking it, though I am weak and frail and old, the Lord has drawn me closer to himself. R4402:3* "Thy words were found, and I did eat them." (Jer. 15:16) R2093:6*
That loveth me— Our Lord's commands are not put in the form of compulsion, but whoever loves him will serve him. R5520:5 Nothing is put in the nature of an arbitrary command, merely the statement of principles. But these become to us commands. To know his will is a law to such as love him, they wish to serve him. R5520:5
I will love him— The Lord will take note of those who appreciate this great honor, and when he comes to claim his Bride these are the ones who shall reign with him. R5520:6 There are two kinds of love: intense, particular love, and general love, or large-hearted generosity, kindness; and two sorts of love can be traced throughout the Scriptures in reference to our Lord and the Heavenly Father: affectionate love and loving kindness. Here we see the special love, or affection. R1254:3, 139:3* The love of Christ is as the love of a bridegroom. Marriage is the most complete expression of union between not only Head and Body, but all the members of the Body. R139:6*
Loved of my Father— He is the mouthpiece of Jehovah, the Father, and consequently in pleasing and obeying him, we are pleasing and obeying the Father. R2456:4 Fatherly love and pity. R139:6*
Manifest myself— Through the holy Spirit. R2455:6 If our hearts are humble, earnest and true; and if our candid, thoughtful endeavor is always to find the purest motive and the exact truth that we may conform our lives thereto. R1823:6 Seen from afar, the Lord is clothed with terror and awfulness. A near approach changes the terror into worship. R139:6*

[NTC - John 14:23]

If a man— Love with an "if" in it means love that is conditional, or because of authority. R1253:5 If any lose his relationship to Christ through loss of faith or loss of the holy Spirit through willful sin, such a one falls out from the covering of Jesus into the hands of the living God and his judgment by facts and works. To all imperfect creatures this means death. R2456:4 The Body of Christ is to be one, as a collective number, but this oneness is contributed to by each individual. R2638:4*
Love me— A true son of a beloved and approving father naturally experiences the fervor of tender emotion. Especially is this so of a true son of God who recognizes in his Heavenly Father the perfection of every grace. R1914:3 We have promise of communion with both the Father and the Son; both are to be worshipped and loved equally. R1581:1
He will keep— Surely there can be no better test of love than devotion, and no better test of devotion than obedience. R2456:4
Father will love him— If there be a constant ripening of the fruits of the spirit, a sense of the divine acceptance and favor is given us from day to day in increasing measure. R3215:4 In the midst of all the temptations and trials that beset us in our earthly pilgrimage we may recognize the voice of our God, saying, "Fear not: I am thy shield, and thine exceeding great reward." (Gen. 15:1) R1906:1
We will— The thought and care and interest of the Father and the Son will be constantly upon us; and we may engage the special attention of either or both. R1865:2
Come unto him— Day by day it is our privilege to realize the presence and favor of God, if, by walking in the path of life, the path of obedience and loving service, we draw near to God. R1949:2
Our abode with him— Through the holy Spirit. R2455:6 The promise not only of the occasional attentive hearing, but of the abiding presence of both the Father and the Son. R1865:1 Thus each individual saint becomes "a habitation of God through the spirit" (Eph. 2:22), a holy temple, a royal residence. R1981:4 The spirit of holiness prompts to the cleansing and purifying of body, clothing, home and all with which we have to do; for the outward man must be in conformity with the pure heart within, and with their heavenly guests that make their abode with us. R1739:6 A more serious error could scarcely be entertained than the idea of personal infallibility because of the supposed mysterious presence of another being within. R3251:2

[NTC - John 14:24]

But the Father's— Our Lord Jesus was and still is the Great Teacher of men by the appointment of the Heavenly Father, the great Master Teacher above all. E50 He "did not his own human will" but was "led of the Spirit," and the actions now were of God. (John 6:38) R418:4, 164:6

[NTC - John 14:26]

The Comforter— When the holy Spirit came upon our Lord at his baptism it was a comfort indeed, but it nevertheless meant to him the sacrifice of every earthly aim and hope in the execution of the divine plan. E268 Only as we receive of the Spirit of the Lord are we able to understand and appreciate his love, compassion and provision for us, and to be comforted thereby. R2665:1 No matter how painful the crucifying of the flesh, we have learned to view it from God's standpoint, and to esteem present afflictions as light, compared with the glory that shall be revealed in us. (Rom. 8:17) R372:3 The clear comprehension of the Father's will and plan are comforting indeed, bringing peace, joy and contentment, even in the midst of tribulations and persecutions. E268
The Holy Ghost— Ghost is but another and bad translation of pneuma, generally rendered spirit. R372:2; E169
Whom— "Which," Diaglott. E170
Father will send— The fact that the Father sends the holy Spirit shows that it is under his authority, just as your powers are under your control. (See 1 Cor. 14:32) R372:2; E267
In my name— Just as a servant is sent in the name of his master and not in his own name, another contradiction of the unscriptural theory of three Gods of equal power and glory. E267The holy Spirit is Christ's representative in his Church. R158:1*, 2455:6 Because the entire work of redemption and restitution of sinners has been committed unto the Son, and the holy Spirit of the Father is the channel by which the Son operates. E268
He— Omitted in the Diaglott. E170 Might with equal propriety be translated she, herself or it, itself. Greek, heautou, rendered himself, is rendered "itself" nine times and ekinos, rendered "he," is much oftener rendered "that" and "those." E204 The masculine pronoun is often used in our Common Version for the holy Spirit because God, who is a Spirit, is represented as masculine, as indicative of strength, but can with equal consistency be translated it, and is often so rendered. (See Diaglott) R5749:5, 4306:5
Teach you all things— The holy power by which he would guide and direct his people and enable them to "walk by faith, and not by sight." (2 Cor. 5:7) E203 There were certain things that his disciples could not understand at that time, but would know afterwards, at Pentecost, because he would send the holy Spirit. R5088:3 Our Lord, using true wisdom, refrained from saying more than would be to his hearer's advantage to know, leaving such information for unfolding by the Comforter to them, at Pentecost. R2729:5 Nor was full knowledge then necessary: it was quite sufficient that they should faithfully take each step as it became due; hence the Master taught them little by little as they were able to receive it. B110 The mind of Christ, or the new spirit, leads us to search the Scriptures, God's storehouse of truth: thus the Spirit of truth works in us. R372:3 It also acts upon us by helping our infirmities and enabling us to comprehend his Word, that we through patience and comfort of the Scriptures might have hope while enduring present afflictions. (Rom. 15:4) R372:3 Those wholly consecrated and gladly following the Lamb "whithersoever he goeth" (Rev. 14:4) know that their Master will continue to give them "meat in due season" (Matt. 24:45), both in things "new and old" (Matt. 13:52), as they are "able to bear it." (1 Cor. 10:13) R1151:1* To a certain extent this is applicable to the entire Church, but it was specially applicable to the apostles. It still operates toward the remainder of the Church through the apostles' words. F217 The holy Spirit will be our instructor—using instrumentalities for bringing the instruction to us—the Word of truth, the writings of the apostles, and various helps and agencies. R2456:5, 2665:2 For sanctifying power, Jesus pointed us forward to truths to be revealed by the Spirit through the apostles. R442:4 The prophets' words are valuable as showing many of the interests of the Jew and natural man and events, but, except in types and shadows, discernible only by the Spirit's revelation through the apostles, they contain little spiritual food. R442:5 Though the writings of the prophets were held sacred as the Word of the Lord and reverently read by his anciently chosen people, fleshly Israel, their understanding fell short of its significance until the holy Spirit was given. R3052:3 Thus during this age the true followers of Christ have been led into a fuller unfolding of the mystery of God, which was entirely hidden from past ages, and is to be finished under the Seventh Trumpet's sounding in the end of this age. R368:3
Bring all things— The only superhuman influence in the writing of the New Testament was that the Lord would facilitate the work by bringing important matters clearly and forcibly to the attention of these historians, and guarding them against misunderstandings. R1419:1; HG311:3
To your remembrance— The apostolic inspiration was threefold: (1) refreshment of memory; (2) guidance into an appreciation of the truth; and (3) special revelations of things to come. F218 The holy Spirit shows us things to come, and explains to us things that are past. R4167:4 Our Lord's teachings were almost wholly in parables and dark sayings and may have been misinterpreted. After his resurrection, particularly after Pentecost, they remembered his words. R2476:3; A80

[NTC - John 14:27]

Peace I leave— The peace of God is compatible with great commotion and with sorrow and pain of various kinds; for it is not dependent upon outward circumstances, but a proper balancing of the mind and heart. R4818:5 We need rest and peace and life everlasting. These we do not find in the world around us. There is no real peace outside of the Lord's provision. R4883:2 It causes us no surprise to know that the saints will "be joyful in glory" (Psa. 149:55); but it may strike some as peculiar that the present condition of imperfection and physical frailty in which we groan should be a condition in which songs and thanksgivings and joy should prevail. R2231:6 Whatever their condition, whether sickness or health, whether very poor or in comfortable circumstances, these have peace within, and realize that godliness with contentment is a great gain. (1 Tim. 6:6) R1245:3 In the midst of the "perilous times" of this "evil day" how precious to the saints are the assurances of divine protection, care and personal love. R3331:2 As faithful servants of Bible times could rejoice in whatever experiences God permitted to come to them in the discharge of duty, so may we remember that ours is the same God, that he changes not. R3123:2 The foundation and security of this abiding peace which is able to survive the heaviest storms of life was their faith in the love, power and wisdom of God. R1834:6 As we learn to take a proper view of the Lord's dealings, learn to have faith in him, learn to note his providences and trust his promises, proportionately it is our privilege to have peace and rest in every time of storm and distress. NS660:5 To the world it may seem that the course of the Christian is far from peaceful, for the Lord's saints often have a stormy voyage. But if our hearts continue stayed on Christ we shall be kept through the storms of life. R5432:1 This peaceful condition is to be the rule; anything else is to be the exception, and more and more the rare exception. NS66:5
With you— Not alone to the early Church was this legacy of peace bequeathed. It is the blessed inheritance of the entire Church, even to the end of the age. R1834:5, 5432:1
My peace— That tranquility of soul, that rest and ease of mind, which he himself possessed—the peace of God, the same peace which the Father himself has always enjoyed. R1834:2 With Jehovah this peace was self-centered, because he realized in himself the omnipotence of power and wisdom; while the peace of Christ was centered, not in himself, but in God. R1834:2 Not the peace of indifference and carelessness, not the peace of self-indulgence, not the peace of sloth, not the peace of fatalism; but the peace of Christ. R2456:6 Not the short-lived peace of the world, which is sometimes enjoyed while fortune smiles and friends abound and health endures; but the peace that endures through loss, persecution, scorn and contempt. R1834:5 The darkened heavens, the quaking earth, the rending rocks, the torn veil of the Temple, all spoke to them a message of comfort which the world could not receive. R1834:4 He desires to develop in us character, and therefore permits temptations and "fiery trials," promising that amongst these difficulties and besetments of life we may have "the peace of God which passeth all understanding" ruling in our hearts. (Phil. 4:7) NS597:1 Peace, deep and abiding, and ever increasing proportionately as we come to comprehend with all saints through faith and obedience the riches of divine grace. R2456:5 It is a peace which implicitly trusts to the divine wisdom that nothing shall by any means hurt his faithful, and that all things shall work together for good to them that love God. (Rom. 8:28) R2456:6 If the stoop of full consecration to pass under the veil be made, the result is full or perfect peace. R4901:5, 4579:4
I give unto you— Our Lord's last will and testament. R1834:2 Yet how quickly the storm-clouds of trouble, which was even then growing very dark, burst in fury upon the heads of those very disciples to whom the words were directly addressed. R1834:3
Not as the world giveth— That is, not in stinted measure or in perishable quality. R4818:5
Heart be troubled— "That peace of God which surpasses all conception shall guard your hearts and minds by Christ Jesus." (Phil. 4:6,7, Diaglott) R1046:4*
Be afraid— There is nothing to fear. "If God be for us, who can be against us?" (Rom.