John 4

John 4:1

What Do You Seek?

The Lord notices that the two disciples are following Him. He turns around and asks them a question. His question is not, “Who do you seek?” but, “What do you seek?” In doing so, He asks for the motive they have to follow Him. The answer is wonderful. They would like to know where He is staying. They call Him “Rabbi”, a word of which John the evangelist gives the translation: “Teacher.” In this way they take the place of disciples in relation to Him. They want to learn from Him, their Teacher.

The Lord answers that they should come with Him and that they will then see where He is staying. He does not give an address, but a mark (cf. Luke 22:7-13; Song of Solomon 1:7-8). It’ s a residence where it is about Him. There they stay with Him that day. John even notes the hour of the day when this takes place.

It is remarkable that John, who after all writes about the eternal Son Who stands outside of time, has so much eye for times when the eternal Son does something. We have seen this before on both occasions where he speaks of “the next day” (John 1:29; 35). It emphasizes the presence of God the Son in the world of men. He participates in their circumstances, while He Personally is the Eternal One.

John 4:2

What Do You Seek?

The Lord notices that the two disciples are following Him. He turns around and asks them a question. His question is not, “Who do you seek?” but, “What do you seek?” In doing so, He asks for the motive they have to follow Him. The answer is wonderful. They would like to know where He is staying. They call Him “Rabbi”, a word of which John the evangelist gives the translation: “Teacher.” In this way they take the place of disciples in relation to Him. They want to learn from Him, their Teacher.

The Lord answers that they should come with Him and that they will then see where He is staying. He does not give an address, but a mark (cf. Luke 22:7-13; Song of Solomon 1:7-8). It’ s a residence where it is about Him. There they stay with Him that day. John even notes the hour of the day when this takes place.

It is remarkable that John, who after all writes about the eternal Son Who stands outside of time, has so much eye for times when the eternal Son does something. We have seen this before on both occasions where he speaks of “the next day” (John 1:29; 35). It emphasizes the presence of God the Son in the world of men. He participates in their circumstances, while He Personally is the Eternal One.

John 4:3

Andrew Brings Peter to the Lord

Andrew was a disciple of John the baptist, but through the testimony of John he went after the Lord. As a further description of Andrew, the evangelist tells us that he is “Simon Peter’s brother”. Andrew is so full of the Lord that he cannot keep it to himself. He has to talk about it with others. It is a general characteristic of someone who has found and follows Christ, that he seeks others to speak about Him.

Andrew starts at home. The first person he meets is his own brother Simon. It says so emphatically: “His own brother.” If anyone has come to know the Lord Jesus as His Savior, his first concern will be for His own family, that they too may come to know Him (cf. Luke 8:39).

Andrew gives a brief but powerful testimony of his ‘Finding’. There is no uncertainty, but he testifies with certainty that he has found the Messiah, to which John again adds the translation. Christ is the Greek translation of the Hebrew Messiah. Both names mean ‘Anointed’.

The Lord Jesus as Messiah is mainly spoken of in connection with Israel. As Christ, He is since His ascension especially connected with the counsels of God for the church (Acts 2:36; Ephesians 1:3). We see this clearly, for example, in Ephesians 1 where we find the highest blessings that are the part of the believer who belongs to the church. Several times we read there the expression “in Christ” to indicate how those blessings have become the part of the believer.

The testimony of Andrew is not only a personal testimony. He says: “We have found the Messiah.” It is a testimony that is shared by others and therefore increases in strength. Andrew is a true evangelist. He testifies of Christ and leads his brother to Him. The Lord Jesus is the center around Whom people are gathered. Peter is not won over to the Lord by a wonder or by an impressive and convincing speech, but by a simple and real testimony of his brother.

When Peter comes to the Lord, the Lord sees him. With His all-pervading eyes He sees through Peter completely. He knows who Peter is and knows his origins and his future. He knows his name is Simon and what his father’s name is. The Lord then gives him a new name. That proves His authority over Simon. Only persons who are above others can give or change names (cf. Genesis 2:19; Daniel 1:7).

The Lord calls Simon “Cephas”, to which John again gives the translation. Cephas is the Aramaic word for “stone”. Furthermore John will call him Peter, the Greek word for “stone”. This name the Lord gives him indicates the service of Peter. Peter will be a stone in the building that God will build for His own honor and for the honor of His Son. That building is the church. In his first letter Peter speaks about the believers as living stones that will be built up as a spiritual house (1 Peter 2:4-5).

John 4:4

Andrew Brings Peter to the Lord

Andrew was a disciple of John the baptist, but through the testimony of John he went after the Lord. As a further description of Andrew, the evangelist tells us that he is “Simon Peter’s brother”. Andrew is so full of the Lord that he cannot keep it to himself. He has to talk about it with others. It is a general characteristic of someone who has found and follows Christ, that he seeks others to speak about Him.

Andrew starts at home. The first person he meets is his own brother Simon. It says so emphatically: “His own brother.” If anyone has come to know the Lord Jesus as His Savior, his first concern will be for His own family, that they too may come to know Him (cf. Luke 8:39).

Andrew gives a brief but powerful testimony of his ‘Finding’. There is no uncertainty, but he testifies with certainty that he has found the Messiah, to which John again adds the translation. Christ is the Greek translation of the Hebrew Messiah. Both names mean ‘Anointed’.

The Lord Jesus as Messiah is mainly spoken of in connection with Israel. As Christ, He is since His ascension especially connected with the counsels of God for the church (Acts 2:36; Ephesians 1:3). We see this clearly, for example, in Ephesians 1 where we find the highest blessings that are the part of the believer who belongs to the church. Several times we read there the expression “in Christ” to indicate how those blessings have become the part of the believer.

The testimony of Andrew is not only a personal testimony. He says: “We have found the Messiah.” It is a testimony that is shared by others and therefore increases in strength. Andrew is a true evangelist. He testifies of Christ and leads his brother to Him. The Lord Jesus is the center around Whom people are gathered. Peter is not won over to the Lord by a wonder or by an impressive and convincing speech, but by a simple and real testimony of his brother.

When Peter comes to the Lord, the Lord sees him. With His all-pervading eyes He sees through Peter completely. He knows who Peter is and knows his origins and his future. He knows his name is Simon and what his father’s name is. The Lord then gives him a new name. That proves His authority over Simon. Only persons who are above others can give or change names (cf. Genesis 2:19; Daniel 1:7).

The Lord calls Simon “Cephas”, to which John again gives the translation. Cephas is the Aramaic word for “stone”. Furthermore John will call him Peter, the Greek word for “stone”. This name the Lord gives him indicates the service of Peter. Peter will be a stone in the building that God will build for His own honor and for the honor of His Son. That building is the church. In his first letter Peter speaks about the believers as living stones that will be built up as a spiritual house (1 Peter 2:4-5).

John 4:5

Andrew Brings Peter to the Lord

Andrew was a disciple of John the baptist, but through the testimony of John he went after the Lord. As a further description of Andrew, the evangelist tells us that he is “Simon Peter’s brother”. Andrew is so full of the Lord that he cannot keep it to himself. He has to talk about it with others. It is a general characteristic of someone who has found and follows Christ, that he seeks others to speak about Him.

Andrew starts at home. The first person he meets is his own brother Simon. It says so emphatically: “His own brother.” If anyone has come to know the Lord Jesus as His Savior, his first concern will be for His own family, that they too may come to know Him (cf. Luke 8:39).

Andrew gives a brief but powerful testimony of his ‘Finding’. There is no uncertainty, but he testifies with certainty that he has found the Messiah, to which John again adds the translation. Christ is the Greek translation of the Hebrew Messiah. Both names mean ‘Anointed’.

The Lord Jesus as Messiah is mainly spoken of in connection with Israel. As Christ, He is since His ascension especially connected with the counsels of God for the church (Acts 2:36; Ephesians 1:3). We see this clearly, for example, in Ephesians 1 where we find the highest blessings that are the part of the believer who belongs to the church. Several times we read there the expression “in Christ” to indicate how those blessings have become the part of the believer.

The testimony of Andrew is not only a personal testimony. He says: “We have found the Messiah.” It is a testimony that is shared by others and therefore increases in strength. Andrew is a true evangelist. He testifies of Christ and leads his brother to Him. The Lord Jesus is the center around Whom people are gathered. Peter is not won over to the Lord by a wonder or by an impressive and convincing speech, but by a simple and real testimony of his brother.

When Peter comes to the Lord, the Lord sees him. With His all-pervading eyes He sees through Peter completely. He knows who Peter is and knows his origins and his future. He knows his name is Simon and what his father’s name is. The Lord then gives him a new name. That proves His authority over Simon. Only persons who are above others can give or change names (cf. Genesis 2:19; Daniel 1:7).

The Lord calls Simon “Cephas”, to which John again gives the translation. Cephas is the Aramaic word for “stone”. Furthermore John will call him Peter, the Greek word for “stone”. This name the Lord gives him indicates the service of Peter. Peter will be a stone in the building that God will build for His own honor and for the honor of His Son. That building is the church. In his first letter Peter speaks about the believers as living stones that will be built up as a spiritual house (1 Peter 2:4-5).

John 4:6

The Lord Jesus Finds Philip

Another day later, the Lord purposes to go into Galilee. Then He finds Philip. Here the initiative comes from the Lord. Andrew could testify that they had found Him, here the Lord finds someone. He is looking for people who want to follow Him. That is what He says to Philip who becomes a disciple of Him. John mentions that Philip comes from Bethsaida, the same city where Andrew and Peter come from.

John 4:7

The Lord Jesus Finds Philip

Another day later, the Lord purposes to go into Galilee. Then He finds Philip. Here the initiative comes from the Lord. Andrew could testify that they had found Him, here the Lord finds someone. He is looking for people who want to follow Him. That is what He says to Philip who becomes a disciple of Him. John mentions that Philip comes from Bethsaida, the same city where Andrew and Peter come from.

John 4:8

Philip Brings Nathanael to the Lord.

Philip, too, cannot remain silent about his ‘Finding’. He finds Nathanael to whom he testifies that he has found “Jesus of Nazareth, the son of Joseph”. He too speaks in plural: “We have found Him.” He supports his testimony and its certainty, by referring to what Moses wrote about Him, as well as the prophets (Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Luke 24:27). Philip knows and believes the Scriptures and therefore sees them fulfilled when he meets Christ. Therefore, there is no doubt with him that this humble Man from Nazareth known as “Jesus, the Son of Joseph” is the promised Messiah.

The testimony of Philip does not have an immediate result. According to Nathanael, nothing good can come from Nazareth and certainly the Messiah cannot come from there. Philip has to deal with prejudices with Nathanael. If he had said that he had found the Christ, the Son of David, of Bethlehem, the reaction would have been different. This is how Nathanael expected Him. Prejudice is not a small impediment. We must learn that someone is not simply won over to the Lord. Nor should we be discouraged by prejudices that others have about Him. Philip is not going to reason, but suggests to Nathanael to come along and see Him for himself.

Then Nathanael goes with him to see Who He may be, but discovers that the Lord has seen him before. Everywhere in this Gospel the Lord Jesus is God. He sees what Nathanael is thinking about. Like many others, Nathanael will have been impressed by the preaching of John. It must have made him think that the coming of the Messiah could be very close.

The Lord knows Nathanael as a sincere Jew who looked forward to His coming. That is why He can speak to him in this way. Nathanael is surprised that He speaks to him in this way. His question “how do You know me?” makes it clear that he does not yet know Who he has in front of him. The Lord convinces Nathanael by telling him that He had already seen him before Philip called him and also saw the place where he was. While Nathanael thought that no one saw him, the Lord saw him there, under the fig tree. And while he sat there, the Lord also saw the reflections of his heart.

The fact that the Lord mentions the fig tree is not without meaning. The fig tree is a symbol of Israel. In Nathanael we can therefore see a picture of the believing remnant that to Christ is the true Israel. There is no deceit in it, but the true Israel knows Him and looks forward to Him. The true Israel shows the characteristics of the Messiah of Whom it is said: “Nor was there any deceit in His mouth” (Isaiah 53:9).

After these words, Nathanael is convinced in his heart and conscience that He is the Son of God, God’s chosen King. After the initial hesitation when Philip called him, there is now a spontaneous confession. The confession of Nathanael is the confession of every God-fearing Jew. It is the confession that the Lord Jesus is the Messiah, the Son of God as Man on earth, but limited to Israel.

John 4:9

Philip Brings Nathanael to the Lord.

Philip, too, cannot remain silent about his ‘Finding’. He finds Nathanael to whom he testifies that he has found “Jesus of Nazareth, the son of Joseph”. He too speaks in plural: “We have found Him.” He supports his testimony and its certainty, by referring to what Moses wrote about Him, as well as the prophets (Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Luke 24:27). Philip knows and believes the Scriptures and therefore sees them fulfilled when he meets Christ. Therefore, there is no doubt with him that this humble Man from Nazareth known as “Jesus, the Son of Joseph” is the promised Messiah.

The testimony of Philip does not have an immediate result. According to Nathanael, nothing good can come from Nazareth and certainly the Messiah cannot come from there. Philip has to deal with prejudices with Nathanael. If he had said that he had found the Christ, the Son of David, of Bethlehem, the reaction would have been different. This is how Nathanael expected Him. Prejudice is not a small impediment. We must learn that someone is not simply won over to the Lord. Nor should we be discouraged by prejudices that others have about Him. Philip is not going to reason, but suggests to Nathanael to come along and see Him for himself.

Then Nathanael goes with him to see Who He may be, but discovers that the Lord has seen him before. Everywhere in this Gospel the Lord Jesus is God. He sees what Nathanael is thinking about. Like many others, Nathanael will have been impressed by the preaching of John. It must have made him think that the coming of the Messiah could be very close.

The Lord knows Nathanael as a sincere Jew who looked forward to His coming. That is why He can speak to him in this way. Nathanael is surprised that He speaks to him in this way. His question “how do You know me?” makes it clear that he does not yet know Who he has in front of him. The Lord convinces Nathanael by telling him that He had already seen him before Philip called him and also saw the place where he was. While Nathanael thought that no one saw him, the Lord saw him there, under the fig tree. And while he sat there, the Lord also saw the reflections of his heart.

The fact that the Lord mentions the fig tree is not without meaning. The fig tree is a symbol of Israel. In Nathanael we can therefore see a picture of the believing remnant that to Christ is the true Israel. There is no deceit in it, but the true Israel knows Him and looks forward to Him. The true Israel shows the characteristics of the Messiah of Whom it is said: “Nor was there any deceit in His mouth” (Isaiah 53:9).

After these words, Nathanael is convinced in his heart and conscience that He is the Son of God, God’s chosen King. After the initial hesitation when Philip called him, there is now a spontaneous confession. The confession of Nathanael is the confession of every God-fearing Jew. It is the confession that the Lord Jesus is the Messiah, the Son of God as Man on earth, but limited to Israel.

John 4:10

Philip Brings Nathanael to the Lord.

Philip, too, cannot remain silent about his ‘Finding’. He finds Nathanael to whom he testifies that he has found “Jesus of Nazareth, the son of Joseph”. He too speaks in plural: “We have found Him.” He supports his testimony and its certainty, by referring to what Moses wrote about Him, as well as the prophets (Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Luke 24:27). Philip knows and believes the Scriptures and therefore sees them fulfilled when he meets Christ. Therefore, there is no doubt with him that this humble Man from Nazareth known as “Jesus, the Son of Joseph” is the promised Messiah.

The testimony of Philip does not have an immediate result. According to Nathanael, nothing good can come from Nazareth and certainly the Messiah cannot come from there. Philip has to deal with prejudices with Nathanael. If he had said that he had found the Christ, the Son of David, of Bethlehem, the reaction would have been different. This is how Nathanael expected Him. Prejudice is not a small impediment. We must learn that someone is not simply won over to the Lord. Nor should we be discouraged by prejudices that others have about Him. Philip is not going to reason, but suggests to Nathanael to come along and see Him for himself.

Then Nathanael goes with him to see Who He may be, but discovers that the Lord has seen him before. Everywhere in this Gospel the Lord Jesus is God. He sees what Nathanael is thinking about. Like many others, Nathanael will have been impressed by the preaching of John. It must have made him think that the coming of the Messiah could be very close.

The Lord knows Nathanael as a sincere Jew who looked forward to His coming. That is why He can speak to him in this way. Nathanael is surprised that He speaks to him in this way. His question “how do You know me?” makes it clear that he does not yet know Who he has in front of him. The Lord convinces Nathanael by telling him that He had already seen him before Philip called him and also saw the place where he was. While Nathanael thought that no one saw him, the Lord saw him there, under the fig tree. And while he sat there, the Lord also saw the reflections of his heart.

The fact that the Lord mentions the fig tree is not without meaning. The fig tree is a symbol of Israel. In Nathanael we can therefore see a picture of the believing remnant that to Christ is the true Israel. There is no deceit in it, but the true Israel knows Him and looks forward to Him. The true Israel shows the characteristics of the Messiah of Whom it is said: “Nor was there any deceit in His mouth” (Isaiah 53:9).

After these words, Nathanael is convinced in his heart and conscience that He is the Son of God, God’s chosen King. After the initial hesitation when Philip called him, there is now a spontaneous confession. The confession of Nathanael is the confession of every God-fearing Jew. It is the confession that the Lord Jesus is the Messiah, the Son of God as Man on earth, but limited to Israel.

John 4:11

Philip Brings Nathanael to the Lord.

Philip, too, cannot remain silent about his ‘Finding’. He finds Nathanael to whom he testifies that he has found “Jesus of Nazareth, the son of Joseph”. He too speaks in plural: “We have found Him.” He supports his testimony and its certainty, by referring to what Moses wrote about Him, as well as the prophets (Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Luke 24:27). Philip knows and believes the Scriptures and therefore sees them fulfilled when he meets Christ. Therefore, there is no doubt with him that this humble Man from Nazareth known as “Jesus, the Son of Joseph” is the promised Messiah.

The testimony of Philip does not have an immediate result. According to Nathanael, nothing good can come from Nazareth and certainly the Messiah cannot come from there. Philip has to deal with prejudices with Nathanael. If he had said that he had found the Christ, the Son of David, of Bethlehem, the reaction would have been different. This is how Nathanael expected Him. Prejudice is not a small impediment. We must learn that someone is not simply won over to the Lord. Nor should we be discouraged by prejudices that others have about Him. Philip is not going to reason, but suggests to Nathanael to come along and see Him for himself.

Then Nathanael goes with him to see Who He may be, but discovers that the Lord has seen him before. Everywhere in this Gospel the Lord Jesus is God. He sees what Nathanael is thinking about. Like many others, Nathanael will have been impressed by the preaching of John. It must have made him think that the coming of the Messiah could be very close.

The Lord knows Nathanael as a sincere Jew who looked forward to His coming. That is why He can speak to him in this way. Nathanael is surprised that He speaks to him in this way. His question “how do You know me?” makes it clear that he does not yet know Who he has in front of him. The Lord convinces Nathanael by telling him that He had already seen him before Philip called him and also saw the place where he was. While Nathanael thought that no one saw him, the Lord saw him there, under the fig tree. And while he sat there, the Lord also saw the reflections of his heart.

The fact that the Lord mentions the fig tree is not without meaning. The fig tree is a symbol of Israel. In Nathanael we can therefore see a picture of the believing remnant that to Christ is the true Israel. There is no deceit in it, but the true Israel knows Him and looks forward to Him. The true Israel shows the characteristics of the Messiah of Whom it is said: “Nor was there any deceit in His mouth” (Isaiah 53:9).

After these words, Nathanael is convinced in his heart and conscience that He is the Son of God, God’s chosen King. After the initial hesitation when Philip called him, there is now a spontaneous confession. The confession of Nathanael is the confession of every God-fearing Jew. It is the confession that the Lord Jesus is the Messiah, the Son of God as Man on earth, but limited to Israel.

John 4:12

Philip Brings Nathanael to the Lord.

Philip, too, cannot remain silent about his ‘Finding’. He finds Nathanael to whom he testifies that he has found “Jesus of Nazareth, the son of Joseph”. He too speaks in plural: “We have found Him.” He supports his testimony and its certainty, by referring to what Moses wrote about Him, as well as the prophets (Deuteronomy 18:18; Isaiah 7:14; Isaiah 9:6; Luke 24:27). Philip knows and believes the Scriptures and therefore sees them fulfilled when he meets Christ. Therefore, there is no doubt with him that this humble Man from Nazareth known as “Jesus, the Son of Joseph” is the promised Messiah.

The testimony of Philip does not have an immediate result. According to Nathanael, nothing good can come from Nazareth and certainly the Messiah cannot come from there. Philip has to deal with prejudices with Nathanael. If he had said that he had found the Christ, the Son of David, of Bethlehem, the reaction would have been different. This is how Nathanael expected Him. Prejudice is not a small impediment. We must learn that someone is not simply won over to the Lord. Nor should we be discouraged by prejudices that others have about Him. Philip is not going to reason, but suggests to Nathanael to come along and see Him for himself.

Then Nathanael goes with him to see Who He may be, but discovers that the Lord has seen him before. Everywhere in this Gospel the Lord Jesus is God. He sees what Nathanael is thinking about. Like many others, Nathanael will have been impressed by the preaching of John. It must have made him think that the coming of the Messiah could be very close.

The Lord knows Nathanael as a sincere Jew who looked forward to His coming. That is why He can speak to him in this way. Nathanael is surprised that He speaks to him in this way. His question “how do You know me?” makes it clear that he does not yet know Who he has in front of him. The Lord convinces Nathanael by telling him that He had already seen him before Philip called him and also saw the place where he was. While Nathanael thought that no one saw him, the Lord saw him there, under the fig tree. And while he sat there, the Lord also saw the reflections of his heart.

The fact that the Lord mentions the fig tree is not without meaning. The fig tree is a symbol of Israel. In Nathanael we can therefore see a picture of the believing remnant that to Christ is the true Israel. There is no deceit in it, but the true Israel knows Him and looks forward to Him. The true Israel shows the characteristics of the Messiah of Whom it is said: “Nor was there any deceit in His mouth” (Isaiah 53:9).

After these words, Nathanael is convinced in his heart and conscience that He is the Son of God, God’s chosen King. After the initial hesitation when Philip called him, there is now a spontaneous confession. The confession of Nathanael is the confession of every God-fearing Jew. It is the confession that the Lord Jesus is the Messiah, the Son of God as Man on earth, but limited to Israel.

John 4:13

Greater Things

The Lord reminds Nathanael that his faith is based on his Jewish expectations. These expectations find their ground in Psalms 2, where is spoken of God’s King for His people (Psalms 2:6-7). This is already a great blessing, but the blessing will become even greater. The Lord promises him that he will see greater things than the things that are connected with Israel. With a double “truly” and an emphatic “I say to you” Christ tells what the greater things are, that Nathanael will see. He will see things that are in connection with a heaven that is open above Him as “the Son of Man”. Those things we find in Psalms 8, where we see that God has set the Son of Man over all the works of His hands (Psalms 8:4-9).

The title “Son of Man” is the title of the Lord Jesus indicating, on the one hand, His rejection – see Matthew 8 (Matthew 8:20), where this title appears for the first time in the New Testament – and, on the other hand, His future glory. That glory is not only connected with Israel, but with His dominion over all creation (Hebrews 2:5-8).

Here the Lord presents Himself to Nathanael as the Son of Man on earth. We see that the angels of God first ascend, that is to say, He sends them from earth to heaven, and then they descend again from heaven. Heaven is open, for wherever Christ is, heaven is open and He is the object of an opened heaven (Matthew 3:16; Mark 1:10; Luke 3:21; Acts 7:56; Revelation 19:11). Now that He is in heaven, heaven is opened for the believer.

The Lord tells Nathanael that he will see this. We may know that what will be visible reality for everyone in the future is already true for faith now because it is connected with His Person. In Him everything will be fulfilled. He, the eternal Son, as the Son of Man on earth will be the center of the universe in the realm of peace (Ephesians 1:10). Faith already sees this. The earth shall be united with heaven; the Son of Man shall reign over heaven and earth; and His servants, the angels, shall maintain the connection between earth and heaven (cf. Genesis 28:12).

John 4:14

Greater Things

The Lord reminds Nathanael that his faith is based on his Jewish expectations. These expectations find their ground in Psalms 2, where is spoken of God’s King for His people (Psalms 2:6-7). This is already a great blessing, but the blessing will become even greater. The Lord promises him that he will see greater things than the things that are connected with Israel. With a double “truly” and an emphatic “I say to you” Christ tells what the greater things are, that Nathanael will see. He will see things that are in connection with a heaven that is open above Him as “the Son of Man”. Those things we find in Psalms 8, where we see that God has set the Son of Man over all the works of His hands (Psalms 8:4-9).

The title “Son of Man” is the title of the Lord Jesus indicating, on the one hand, His rejection – see Matthew 8 (Matthew 8:20), where this title appears for the first time in the New Testament – and, on the other hand, His future glory. That glory is not only connected with Israel, but with His dominion over all creation (Hebrews 2:5-8).

Here the Lord presents Himself to Nathanael as the Son of Man on earth. We see that the angels of God first ascend, that is to say, He sends them from earth to heaven, and then they descend again from heaven. Heaven is open, for wherever Christ is, heaven is open and He is the object of an opened heaven (Matthew 3:16; Mark 1:10; Luke 3:21; Acts 7:56; Revelation 19:11). Now that He is in heaven, heaven is opened for the believer.

The Lord tells Nathanael that he will see this. We may know that what will be visible reality for everyone in the future is already true for faith now because it is connected with His Person. In Him everything will be fulfilled. He, the eternal Son, as the Son of Man on earth will be the center of the universe in the realm of peace (Ephesians 1:10). Faith already sees this. The earth shall be united with heaven; the Son of Man shall reign over heaven and earth; and His servants, the angels, shall maintain the connection between earth and heaven (cf. Genesis 28:12).

John 4:16

A Wedding on the Third Day

John, the author of this Gospel, here speaks of “the third day”. By this he can mean the third day after the Lord’s coming to Galilee or also the third day after the Lord’s conversation with Nathanael at the end of the previous chapter. Earlier he spoke several times about “the next day” (John 1:29; 35; 43). The fact that John speaks about this each time not only has a historical meaning, but above all a prophetic meaning. In these days that follow one another, we can see an order of successive periods, each with a special characteristic. In each of these periods the Lord Jesus is central, but each time He is seen in a different relationship and glory.

The first time there is talk of “the next day” (John 1:29) this day is preceded by a day That day can be called the first day, a day that is dominated by the preaching of John (John 1:19-28). Also, something precedes that first day and that is what is written in the first part of John 1 (John 1:1-18). That part is a general introduction to the whole Gospel. It is about the Word that is eternal and has become flesh and thus entered the world, connecting eternity with time and life on earth. As soon as that is the case, the testimony of John the baptist sounds. John the baptist is bound to the Old Testament, but his coming closes that period (Matthew 11:13). It is about Him Who comes after him.

He points to Him “the next day” (John 1:29) as the Lamb of God Who takes away the sin of the world and testifies of Him that He is the Son of God (John 1:29-34). That is a stand-alone testimony about the Person and work of Christ, the results of which extend to all eternity.

The subsequent “next day” (John 1:35) Christ becomes the point of attraction for believers (John 1:35-42). We can relate this to the time in which we live and in which the Lord Jesus, through the Holy Spirit, forms the church and connects her to Himself. This may be experienced when believers gather around Him (Matthew 18:20).

On yet another ”next day” (John 1:43) we hear the testimony of Nathanael. In this testimony, Nathanael confesses that the Lord Jesus is the Son of God and the King of Israel. Thus Nathanael, as a God-fearing Israelite, got to know Him from Psalms 2 (Psalms 2:6-7). Nathanael is a picture of the believing remnant of Israel that will acknowledge Him as Son of God and King of Israel. This will happen when He returns to His people Israel after the period of the church to fulfill the long-promised blessing for that people.

Then and finally, John 2 speaks of “the third day” (John 2:1). The third day in scripture often speaks of the resurrection of the Lord Jesus and thus the introduction of a new order of affairs. Here we see Christ in the realm of peace, where He brings blessing and joy to His people and through them to the whole earth. That is why John, in connection with the “third day”, speaks of a wedding. It is an illustration of the ”greater things” which the Lord has spoken of in the last verse of the previous chapter (John 1:50-51).

The fact that it is a blessing in which the people of Israel will also participate can be seen from the mention that “the mother of Jesus” was also there. For Christ was born of Israel (Romans 9:4-5). Besides the general blessing for the whole earth there is also a special blessing for Israel. That blessing can only come when this people, i.e. a believing remnant, will have converted to Him. In connection with that conversion there is also talk of a ”third day” (Hosea 6:1-2).

John 4:17

No Wine

As we see in the other Gospels, the Lord Jesus is regularly invited somewhere and often accepts the invitation. Here He is invited to the wedding together with the disciples He gathered around Himself in the previous chapter. Here we find a nice clue for all weddings of believers. Marriage is a matter instituted by God (Genesis 2:24; Matthew 19:4-5; Ephesians 5:30-32) which only then comes to its full value and unfolding when there is a wedding, i.e. when it is celebrated in the presence of the Lord Jesus and the believers. It is an acknowledgment of His institution of marriage and a request for His blessing on it.

By the way, it seems that the Lord has been invited here, but that He has not been particularly noticed. He is One of the other guests and that is a place that does not suit Him. Where He is, He should be given first place.

At some point there is a lack of wine. This is a disaster for a wedding, because it means the end of the joy of which the wine is a picture (Judges 9:13; Psalms 104:15). The mother of the Lord Jesus notices this and reports it to her Son. She knows that He can provide for that need.

The Lord reprimands His mother with an answer that shows that she wants Him to act prematurely. Possibly her mother’s feelings also play a role, which argues that this is a good opportunity for her Son to make Himself known. He does not, however, let Himself be guided by natural inclinations, which, incidentally, are good and appropriate. He is God Who knows perfectly what is the right time to act in all matters.

He reprimands His mother in an appropriate manner. She must wait for the hour or the moment He determines. In this way He indicates that the hour of His glorification has not come yet. First will come the hour in which He will surrender Himself to suffer and die (John 7:30; John 8:20; John 12:27). Only after this the hour of His glorification will come (John 12:23; John 13:1; John 17:1).

We see in His reprimand of Mary a clear proof of how misplaced the veneration of Mary is. She too was a fallible person, no matter how privileged she was to be the mother of the Lord Jesus. She needed the redemption He brought about on the cross just like any other human being.

Mary did not resist the reprimand of her Son. She understood it and accepted it as justified. This can be seen from her words to the servants. Her confidence in Him remained unshaken. She knows that He will give outcome, but in His time. That is why she instructs the servants to do everything He says.

These are the last words we have from Mary in the Bible. Every word of the sentence “whatever He says to you, do it” can be emphasized. 1. ‘Whatever’ means: whatever it may be. 2. ‘He’ is the Lord Jesus, the Commander, Who speaks. 3. ‘Says’ refers to the words He speaks. 4. ‘To you’ is everyone who is addressed personally. 5. ‘Do’ is to execute what He says. 6. ‘It’ or ‘that’ should be done and not anything else; not acting as one sees fit.

John 4:18

No Wine

As we see in the other Gospels, the Lord Jesus is regularly invited somewhere and often accepts the invitation. Here He is invited to the wedding together with the disciples He gathered around Himself in the previous chapter. Here we find a nice clue for all weddings of believers. Marriage is a matter instituted by God (Genesis 2:24; Matthew 19:4-5; Ephesians 5:30-32) which only then comes to its full value and unfolding when there is a wedding, i.e. when it is celebrated in the presence of the Lord Jesus and the believers. It is an acknowledgment of His institution of marriage and a request for His blessing on it.

By the way, it seems that the Lord has been invited here, but that He has not been particularly noticed. He is One of the other guests and that is a place that does not suit Him. Where He is, He should be given first place.

At some point there is a lack of wine. This is a disaster for a wedding, because it means the end of the joy of which the wine is a picture (Judges 9:13; Psalms 104:15). The mother of the Lord Jesus notices this and reports it to her Son. She knows that He can provide for that need.

The Lord reprimands His mother with an answer that shows that she wants Him to act prematurely. Possibly her mother’s feelings also play a role, which argues that this is a good opportunity for her Son to make Himself known. He does not, however, let Himself be guided by natural inclinations, which, incidentally, are good and appropriate. He is God Who knows perfectly what is the right time to act in all matters.

He reprimands His mother in an appropriate manner. She must wait for the hour or the moment He determines. In this way He indicates that the hour of His glorification has not come yet. First will come the hour in which He will surrender Himself to suffer and die (John 7:30; John 8:20; John 12:27). Only after this the hour of His glorification will come (John 12:23; John 13:1; John 17:1).

We see in His reprimand of Mary a clear proof of how misplaced the veneration of Mary is. She too was a fallible person, no matter how privileged she was to be the mother of the Lord Jesus. She needed the redemption He brought about on the cross just like any other human being.

Mary did not resist the reprimand of her Son. She understood it and accepted it as justified. This can be seen from her words to the servants. Her confidence in Him remained unshaken. She knows that He will give outcome, but in His time. That is why she instructs the servants to do everything He says.

These are the last words we have from Mary in the Bible. Every word of the sentence “whatever He says to you, do it” can be emphasized. 1. ‘Whatever’ means: whatever it may be. 2. ‘He’ is the Lord Jesus, the Commander, Who speaks. 3. ‘Says’ refers to the words He speaks. 4. ‘To you’ is everyone who is addressed personally. 5. ‘Do’ is to execute what He says. 6. ‘It’ or ‘that’ should be done and not anything else; not acting as one sees fit.

John 4:19

No Wine

As we see in the other Gospels, the Lord Jesus is regularly invited somewhere and often accepts the invitation. Here He is invited to the wedding together with the disciples He gathered around Himself in the previous chapter. Here we find a nice clue for all weddings of believers. Marriage is a matter instituted by God (Genesis 2:24; Matthew 19:4-5; Ephesians 5:30-32) which only then comes to its full value and unfolding when there is a wedding, i.e. when it is celebrated in the presence of the Lord Jesus and the believers. It is an acknowledgment of His institution of marriage and a request for His blessing on it.

By the way, it seems that the Lord has been invited here, but that He has not been particularly noticed. He is One of the other guests and that is a place that does not suit Him. Where He is, He should be given first place.

At some point there is a lack of wine. This is a disaster for a wedding, because it means the end of the joy of which the wine is a picture (Judges 9:13; Psalms 104:15). The mother of the Lord Jesus notices this and reports it to her Son. She knows that He can provide for that need.

The Lord reprimands His mother with an answer that shows that she wants Him to act prematurely. Possibly her mother’s feelings also play a role, which argues that this is a good opportunity for her Son to make Himself known. He does not, however, let Himself be guided by natural inclinations, which, incidentally, are good and appropriate. He is God Who knows perfectly what is the right time to act in all matters.

He reprimands His mother in an appropriate manner. She must wait for the hour or the moment He determines. In this way He indicates that the hour of His glorification has not come yet. First will come the hour in which He will surrender Himself to suffer and die (John 7:30; John 8:20; John 12:27). Only after this the hour of His glorification will come (John 12:23; John 13:1; John 17:1).

We see in His reprimand of Mary a clear proof of how misplaced the veneration of Mary is. She too was a fallible person, no matter how privileged she was to be the mother of the Lord Jesus. She needed the redemption He brought about on the cross just like any other human being.

Mary did not resist the reprimand of her Son. She understood it and accepted it as justified. This can be seen from her words to the servants. Her confidence in Him remained unshaken. She knows that He will give outcome, but in His time. That is why she instructs the servants to do everything He says.

These are the last words we have from Mary in the Bible. Every word of the sentence “whatever He says to you, do it” can be emphasized. 1. ‘Whatever’ means: whatever it may be. 2. ‘He’ is the Lord Jesus, the Commander, Who speaks. 3. ‘Says’ refers to the words He speaks. 4. ‘To you’ is everyone who is addressed personally. 5. ‘Do’ is to execute what He says. 6. ‘It’ or ‘that’ should be done and not anything else; not acting as one sees fit.

John 4:20

No Wine

As we see in the other Gospels, the Lord Jesus is regularly invited somewhere and often accepts the invitation. Here He is invited to the wedding together with the disciples He gathered around Himself in the previous chapter. Here we find a nice clue for all weddings of believers. Marriage is a matter instituted by God (Genesis 2:24; Matthew 19:4-5; Ephesians 5:30-32) which only then comes to its full value and unfolding when there is a wedding, i.e. when it is celebrated in the presence of the Lord Jesus and the believers. It is an acknowledgment of His institution of marriage and a request for His blessing on it.

By the way, it seems that the Lord has been invited here, but that He has not been particularly noticed. He is One of the other guests and that is a place that does not suit Him. Where He is, He should be given first place.

At some point there is a lack of wine. This is a disaster for a wedding, because it means the end of the joy of which the wine is a picture (Judges 9:13; Psalms 104:15). The mother of the Lord Jesus notices this and reports it to her Son. She knows that He can provide for that need.

The Lord reprimands His mother with an answer that shows that she wants Him to act prematurely. Possibly her mother’s feelings also play a role, which argues that this is a good opportunity for her Son to make Himself known. He does not, however, let Himself be guided by natural inclinations, which, incidentally, are good and appropriate. He is God Who knows perfectly what is the right time to act in all matters.

He reprimands His mother in an appropriate manner. She must wait for the hour or the moment He determines. In this way He indicates that the hour of His glorification has not come yet. First will come the hour in which He will surrender Himself to suffer and die (John 7:30; John 8:20; John 12:27). Only after this the hour of His glorification will come (John 12:23; John 13:1; John 17:1).

We see in His reprimand of Mary a clear proof of how misplaced the veneration of Mary is. She too was a fallible person, no matter how privileged she was to be the mother of the Lord Jesus. She needed the redemption He brought about on the cross just like any other human being.

Mary did not resist the reprimand of her Son. She understood it and accepted it as justified. This can be seen from her words to the servants. Her confidence in Him remained unshaken. She knows that He will give outcome, but in His time. That is why she instructs the servants to do everything He says.

These are the last words we have from Mary in the Bible. Every word of the sentence “whatever He says to you, do it” can be emphasized. 1. ‘Whatever’ means: whatever it may be. 2. ‘He’ is the Lord Jesus, the Commander, Who speaks. 3. ‘Says’ refers to the words He speaks. 4. ‘To you’ is everyone who is addressed personally. 5. ‘Do’ is to execute what He says. 6. ‘It’ or ‘that’ should be done and not anything else; not acting as one sees fit.

John 4:21

The Lord Turns Water Into Wine

There are six stone waterpots. They have been placed there so that the guests can comply with the Jewish rules for purification. The contents of the waterpots vary from two to three gallons, or two or three times thirty-nine liters. The Lord gives the order to fill the waterpots with water. It seems that they are empty.

This symbolically shows that according to the Jewish practice of purification no purity is to be expected toward God. The Lord in other Gospels strongly condemns the outer purity pursued by the Jewish purification practices (Matthew 15:1-9; Mark 7:1-16). People who adhere to an outward ritual make themselves important. They lack true joy because there is no fellowship with Christ. Only He can change those hollow, dead rituals by the water He gives and which He turns into wine.

The Lord’s command is obeyed and the waterpots are filled to the brim with water. It is good to respond to the Lord’s command with the utmost obedience. Then the blessing is also greatest. We can also see that He always gives commands that people can fulfill, and that He then does what people cannot do. In the same way He commands people to remove the stone lying against the tomb of Lazarus, after which He calls Lazarus to life (John 11:39; 43).

After the waterpots have been filled with water, He says to draw out of the waterpots and bring it to the headwaiter. This man is responsible for the progress of the feast. He is therefore in a pickle about the situation and is most interested in a solution. They bring what they have drawn out from the waterpots to the headwaiter. Then it turns out that the Lord has turned the water into wine. He has done so without any special word or action.

It is a beautiful picture of how joy enters a person’s life. First, a man must be purified by the Word of God – of which the water is a picture (John 13:5-11; John 15:3; Ephesians 5:26). This happens when he sees himself as a sinner in the light of God’s Word, confesses his sins, and believes in the Savior Jesus Christ. The result is joy. This will also happen with the recreation of heaven and earth for the realm of peace. When purified by judgment, general joy can come on earth.

The headwaiter tastes the water that the servants bring him. He does not taste water, but wine. When the servants draw out the water from the waterpots, it is still water, but when the headwaiter tastes it, he tastes wine. Christ, by His power, has created a wonder that no one has seen happening, but the results of which are enjoyed by those who taste it.

After His Divine omniscience with Nathanael (John 1:49), the Lord here shows His Divine omnipotence. Anyone can ‘taste’ His omnipotence, but only those who ‘do whatever He says you to do’ can see Who is behind these acts of omnipotence. The headwaiter does not know where the wine comes from. He only enjoys the result. The servants however do know where the wine comes from. After all, they filled the waterpots with water and then draw some out. But they don’t know how the water turned into wine.

The headwaiter does not ask the servants how they got this good wine, but calls the bridegroom. He concludes without further investigation that the bridegroom is responsible for this state of affairs. He does not think of a wonder and certainly not of the Lord Jesus, but has his own natural explanation. This is how unbelieving people react to everything they experience. They see creation, but the Son of God is denied as the origin.

The Lord’s actions are not like those of humans. People first want the good, and when they have exhausted their possibilities for the good, they go to a lesser quality. With Him it is the other way around. He keeps the good for later. For faith that is a great encouragement. The believer may know that there is fullness of joy in the presence of the Lord (Psalms 16:11). Christ Himself went a way of suffering, seeing the joy He would enjoy at the end of that way (Hebrews 12:2). It is also a great encouragement for people in deep misery. The Lord brings every person who calls to Him from the depths to the greatest height.

John 4:22

The Lord Turns Water Into Wine

There are six stone waterpots. They have been placed there so that the guests can comply with the Jewish rules for purification. The contents of the waterpots vary from two to three gallons, or two or three times thirty-nine liters. The Lord gives the order to fill the waterpots with water. It seems that they are empty.

This symbolically shows that according to the Jewish practice of purification no purity is to be expected toward God. The Lord in other Gospels strongly condemns the outer purity pursued by the Jewish purification practices (Matthew 15:1-9; Mark 7:1-16). People who adhere to an outward ritual make themselves important. They lack true joy because there is no fellowship with Christ. Only He can change those hollow, dead rituals by the water He gives and which He turns into wine.

The Lord’s command is obeyed and the waterpots are filled to the brim with water. It is good to respond to the Lord’s command with the utmost obedience. Then the blessing is also greatest. We can also see that He always gives commands that people can fulfill, and that He then does what people cannot do. In the same way He commands people to remove the stone lying against the tomb of Lazarus, after which He calls Lazarus to life (John 11:39; 43).

After the waterpots have been filled with water, He says to draw out of the waterpots and bring it to the headwaiter. This man is responsible for the progress of the feast. He is therefore in a pickle about the situation and is most interested in a solution. They bring what they have drawn out from the waterpots to the headwaiter. Then it turns out that the Lord has turned the water into wine. He has done so without any special word or action.

It is a beautiful picture of how joy enters a person’s life. First, a man must be purified by the Word of God – of which the water is a picture (John 13:5-11; John 15:3; Ephesians 5:26). This happens when he sees himself as a sinner in the light of God’s Word, confesses his sins, and believes in the Savior Jesus Christ. The result is joy. This will also happen with the recreation of heaven and earth for the realm of peace. When purified by judgment, general joy can come on earth.

The headwaiter tastes the water that the servants bring him. He does not taste water, but wine. When the servants draw out the water from the waterpots, it is still water, but when the headwaiter tastes it, he tastes wine. Christ, by His power, has created a wonder that no one has seen happening, but the results of which are enjoyed by those who taste it.

After His Divine omniscience with Nathanael (John 1:49), the Lord here shows His Divine omnipotence. Anyone can ‘taste’ His omnipotence, but only those who ‘do whatever He says you to do’ can see Who is behind these acts of omnipotence. The headwaiter does not know where the wine comes from. He only enjoys the result. The servants however do know where the wine comes from. After all, they filled the waterpots with water and then draw some out. But they don’t know how the water turned into wine.

The headwaiter does not ask the servants how they got this good wine, but calls the bridegroom. He concludes without further investigation that the bridegroom is responsible for this state of affairs. He does not think of a wonder and certainly not of the Lord Jesus, but has his own natural explanation. This is how unbelieving people react to everything they experience. They see creation, but the Son of God is denied as the origin.

The Lord’s actions are not like those of humans. People first want the good, and when they have exhausted their possibilities for the good, they go to a lesser quality. With Him it is the other way around. He keeps the good for later. For faith that is a great encouragement. The believer may know that there is fullness of joy in the presence of the Lord (Psalms 16:11). Christ Himself went a way of suffering, seeing the joy He would enjoy at the end of that way (Hebrews 12:2). It is also a great encouragement for people in deep misery. The Lord brings every person who calls to Him from the depths to the greatest height.

John 4:23

The Lord Turns Water Into Wine

There are six stone waterpots. They have been placed there so that the guests can comply with the Jewish rules for purification. The contents of the waterpots vary from two to three gallons, or two or three times thirty-nine liters. The Lord gives the order to fill the waterpots with water. It seems that they are empty.

This symbolically shows that according to the Jewish practice of purification no purity is to be expected toward God. The Lord in other Gospels strongly condemns the outer purity pursued by the Jewish purification practices (Matthew 15:1-9; Mark 7:1-16). People who adhere to an outward ritual make themselves important. They lack true joy because there is no fellowship with Christ. Only He can change those hollow, dead rituals by the water He gives and which He turns into wine.

The Lord’s command is obeyed and the waterpots are filled to the brim with water. It is good to respond to the Lord’s command with the utmost obedience. Then the blessing is also greatest. We can also see that He always gives commands that people can fulfill, and that He then does what people cannot do. In the same way He commands people to remove the stone lying against the tomb of Lazarus, after which He calls Lazarus to life (John 11:39; 43).

After the waterpots have been filled with water, He says to draw out of the waterpots and bring it to the headwaiter. This man is responsible for the progress of the feast. He is therefore in a pickle about the situation and is most interested in a solution. They bring what they have drawn out from the waterpots to the headwaiter. Then it turns out that the Lord has turned the water into wine. He has done so without any special word or action.

It is a beautiful picture of how joy enters a person’s life. First, a man must be purified by the Word of God – of which the water is a picture (John 13:5-11; John 15:3; Ephesians 5:26). This happens when he sees himself as a sinner in the light of God’s Word, confesses his sins, and believes in the Savior Jesus Christ. The result is joy. This will also happen with the recreation of heaven and earth for the realm of peace. When purified by judgment, general joy can come on earth.

The headwaiter tastes the water that the servants bring him. He does not taste water, but wine. When the servants draw out the water from the waterpots, it is still water, but when the headwaiter tastes it, he tastes wine. Christ, by His power, has created a wonder that no one has seen happening, but the results of which are enjoyed by those who taste it.

After His Divine omniscience with Nathanael (John 1:49), the Lord here shows His Divine omnipotence. Anyone can ‘taste’ His omnipotence, but only those who ‘do whatever He says you to do’ can see Who is behind these acts of omnipotence. The headwaiter does not know where the wine comes from. He only enjoys the result. The servants however do know where the wine comes from. After all, they filled the waterpots with water and then draw some out. But they don’t know how the water turned into wine.

The headwaiter does not ask the servants how they got this good wine, but calls the bridegroom. He concludes without further investigation that the bridegroom is responsible for this state of affairs. He does not think of a wonder and certainly not of the Lord Jesus, but has his own natural explanation. This is how unbelieving people react to everything they experience. They see creation, but the Son of God is denied as the origin.

The Lord’s actions are not like those of humans. People first want the good, and when they have exhausted their possibilities for the good, they go to a lesser quality. With Him it is the other way around. He keeps the good for later. For faith that is a great encouragement. The believer may know that there is fullness of joy in the presence of the Lord (Psalms 16:11). Christ Himself went a way of suffering, seeing the joy He would enjoy at the end of that way (Hebrews 12:2). It is also a great encouragement for people in deep misery. The Lord brings every person who calls to Him from the depths to the greatest height.

John 4:24

The Lord Turns Water Into Wine

There are six stone waterpots. They have been placed there so that the guests can comply with the Jewish rules for purification. The contents of the waterpots vary from two to three gallons, or two or three times thirty-nine liters. The Lord gives the order to fill the waterpots with water. It seems that they are empty.

This symbolically shows that according to the Jewish practice of purification no purity is to be expected toward God. The Lord in other Gospels strongly condemns the outer purity pursued by the Jewish purification practices (Matthew 15:1-9; Mark 7:1-16). People who adhere to an outward ritual make themselves important. They lack true joy because there is no fellowship with Christ. Only He can change those hollow, dead rituals by the water He gives and which He turns into wine.

The Lord’s command is obeyed and the waterpots are filled to the brim with water. It is good to respond to the Lord’s command with the utmost obedience. Then the blessing is also greatest. We can also see that He always gives commands that people can fulfill, and that He then does what people cannot do. In the same way He commands people to remove the stone lying against the tomb of Lazarus, after which He calls Lazarus to life (John 11:39; 43).

After the waterpots have been filled with water, He says to draw out of the waterpots and bring it to the headwaiter. This man is responsible for the progress of the feast. He is therefore in a pickle about the situation and is most interested in a solution. They bring what they have drawn out from the waterpots to the headwaiter. Then it turns out that the Lord has turned the water into wine. He has done so without any special word or action.

It is a beautiful picture of how joy enters a person’s life. First, a man must be purified by the Word of God – of which the water is a picture (John 13:5-11; John 15:3; Ephesians 5:26). This happens when he sees himself as a sinner in the light of God’s Word, confesses his sins, and believes in the Savior Jesus Christ. The result is joy. This will also happen with the recreation of heaven and earth for the realm of peace. When purified by judgment, general joy can come on earth.

The headwaiter tastes the water that the servants bring him. He does not taste water, but wine. When the servants draw out the water from the waterpots, it is still water, but when the headwaiter tastes it, he tastes wine. Christ, by His power, has created a wonder that no one has seen happening, but the results of which are enjoyed by those who taste it.

After His Divine omniscience with Nathanael (John 1:49), the Lord here shows His Divine omnipotence. Anyone can ‘taste’ His omnipotence, but only those who ‘do whatever He says you to do’ can see Who is behind these acts of omnipotence. The headwaiter does not know where the wine comes from. He only enjoys the result. The servants however do know where the wine comes from. After all, they filled the waterpots with water and then draw some out. But they don’t know how the water turned into wine.

The headwaiter does not ask the servants how they got this good wine, but calls the bridegroom. He concludes without further investigation that the bridegroom is responsible for this state of affairs. He does not think of a wonder and certainly not of the Lord Jesus, but has his own natural explanation. This is how unbelieving people react to everything they experience. They see creation, but the Son of God is denied as the origin.

The Lord’s actions are not like those of humans. People first want the good, and when they have exhausted their possibilities for the good, they go to a lesser quality. With Him it is the other way around. He keeps the good for later. For faith that is a great encouragement. The believer may know that there is fullness of joy in the presence of the Lord (Psalms 16:11). Christ Himself went a way of suffering, seeing the joy He would enjoy at the end of that way (Hebrews 12:2). It is also a great encouragement for people in deep misery. The Lord brings every person who calls to Him from the depths to the greatest height.

John 4:25

The Lord Turns Water Into Wine

There are six stone waterpots. They have been placed there so that the guests can comply with the Jewish rules for purification. The contents of the waterpots vary from two to three gallons, or two or three times thirty-nine liters. The Lord gives the order to fill the waterpots with water. It seems that they are empty.

This symbolically shows that according to the Jewish practice of purification no purity is to be expected toward God. The Lord in other Gospels strongly condemns the outer purity pursued by the Jewish purification practices (Matthew 15:1-9; Mark 7:1-16). People who adhere to an outward ritual make themselves important. They lack true joy because there is no fellowship with Christ. Only He can change those hollow, dead rituals by the water He gives and which He turns into wine.

The Lord’s command is obeyed and the waterpots are filled to the brim with water. It is good to respond to the Lord’s command with the utmost obedience. Then the blessing is also greatest. We can also see that He always gives commands that people can fulfill, and that He then does what people cannot do. In the same way He commands people to remove the stone lying against the tomb of Lazarus, after which He calls Lazarus to life (John 11:39; 43).

After the waterpots have been filled with water, He says to draw out of the waterpots and bring it to the headwaiter. This man is responsible for the progress of the feast. He is therefore in a pickle about the situation and is most interested in a solution. They bring what they have drawn out from the waterpots to the headwaiter. Then it turns out that the Lord has turned the water into wine. He has done so without any special word or action.

It is a beautiful picture of how joy enters a person’s life. First, a man must be purified by the Word of God – of which the water is a picture (John 13:5-11; John 15:3; Ephesians 5:26). This happens when he sees himself as a sinner in the light of God’s Word, confesses his sins, and believes in the Savior Jesus Christ. The result is joy. This will also happen with the recreation of heaven and earth for the realm of peace. When purified by judgment, general joy can come on earth.

The headwaiter tastes the water that the servants bring him. He does not taste water, but wine. When the servants draw out the water from the waterpots, it is still water, but when the headwaiter tastes it, he tastes wine. Christ, by His power, has created a wonder that no one has seen happening, but the results of which are enjoyed by those who taste it.

After His Divine omniscience with Nathanael (John 1:49), the Lord here shows His Divine omnipotence. Anyone can ‘taste’ His omnipotence, but only those who ‘do whatever He says you to do’ can see Who is behind these acts of omnipotence. The headwaiter does not know where the wine comes from. He only enjoys the result. The servants however do know where the wine comes from. After all, they filled the waterpots with water and then draw some out. But they don’t know how the water turned into wine.

The headwaiter does not ask the servants how they got this good wine, but calls the bridegroom. He concludes without further investigation that the bridegroom is responsible for this state of affairs. He does not think of a wonder and certainly not of the Lord Jesus, but has his own natural explanation. This is how unbelieving people react to everything they experience. They see creation, but the Son of God is denied as the origin.

The Lord’s actions are not like those of humans. People first want the good, and when they have exhausted their possibilities for the good, they go to a lesser quality. With Him it is the other way around. He keeps the good for later. For faith that is a great encouragement. The believer may know that there is fullness of joy in the presence of the Lord (Psalms 16:11). Christ Himself went a way of suffering, seeing the joy He would enjoy at the end of that way (Hebrews 12:2). It is also a great encouragement for people in deep misery. The Lord brings every person who calls to Him from the depths to the greatest height.

John 4:26

The Beginning of the Signs

In this first sign the glory of the Lord Jesus is revealed in grace. In Him the glory of God who had to withdraw from Israel, from His temple, because of the sins of His people (Ezekiel 11:23), returns. That glory had returned to heaven. Now God’s glory has returned to earth in the Person of the Son.

This first sign contains an important lesson about the revelation of His glory that we must learn in order to truly see and enjoy His glory. Indeed, in this first of His signs it becomes clear that there can only be lasting joy (wine) if this joy is based on purification (water).

Through this sign the disciples are confirmed in their growing faith. Mary expected the Lord to do a wonder. And what He did was a wonder, yet John does not call it that. He does not want to emphasize the performance of wonders, but the meaning of this special event. John is inspired by the Spirit to present the special acts as signs that make clear the purpose of the coming of the Lord Jesus. That purpose is to bring people into the joy of His kingdom and even higher, into the joy of fellowship with the Father and with Himself (John 15:11; John 17:13; 1 John 1:4).

After this first sign of turning water into wine, John included more signs of the Lord in his Gospel: three healings (John 4:53-54; John 5:9; John 9:6-7), a resurrection from the dead (John 11:42-43), a feeding (John 6:1-15) and a fish catch (John 21:6). The Lord has done more than John mentions, but the signs John mentions serve the special purpose that the reader of his Gospel will believe that Jesus is the Christ, the Son of God, and that whoever believes has life in His Name (John 20:30-31).

John 4:27

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:28

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:29

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:30

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:31

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:32

Cleansing the Temple

After the Lord has revealed His glory in Cana, He goes down to Capernaum. He takes the initiative, He leads the way, while His mother, His brothers and His disciples go with Him. Joseph is missing. The last time he is mentioned is when the Lord Jesus is twelve years old (Luke 2:48). No doubt he died before the Lord’s public appearance. The brothers of the Lord do not yet believe in Him at this time (John 7:5). Later they have come to faith (Acts 1:14).

The Lord goes up to Jerusalem on the occasion of the Passover. This is the first Passover that is mentioned during His life on earth (John 6:4; John 11:55). It is significant that John speaks of “the Passover of the Jews”. This means that God’s Spirit does not see it here as “the LORD’s Passover” as it was originally intended (Exodus 12:11; Leviticus 23:5). The Jews have made it a feast of their own (cf. John 5:1; John 7:2). They take no account of God’s righteous and holy demands and His purpose with this feast. The true Passover, Christ (1 Corinthians 5:7), is present and they reject Him. How, then, can they celebrate a feast that is pleasing to God?

On the occasion of the feast many Jews came to Jerusalem from all over the land. Those who came from far away did not bring sacrificial animals. God has arranged it so that such Israelites can take money and buy sacrificial animals in Jerusalem (Deuteronomy 14:24-26). It is not about such a situation when the Lord finds the vendors of sacrificial animals and the money changers in the temple. The people who sit there to sell are people who are out to make as much profit as possible. They do not count with God, they only think of themselves. This evokes indignation on the part of the Lord, which leads Him to cleanse the temple with a hand-made scourge made of cords.

This cleansing of the temple takes place before the Lord begins His public performance. In the other Gospels, another cleansing of the temple takes place at the end of His life on earth (Matthew 21:12; Mark 11:15; Luke 19:45). The fact that John mentions the cleansing of the temple as early as the beginning of His performance is proof that He begins where the other evangelists end. The other Gospels work toward the rejection of the Lord by the people and vice versa also toward the rejection of Israel by the Lord. In this Gospel, Christ is rejected from the beginning and the people are also rejected by Him (John 1:11).

We see in this action of the Lord a foreshadowing of Yahweh – that is the Lord Jesus – Who suddenly comes to His temple to judge (Malachi 3:1). Bringing blessing and joy through repentance, as we see in the previous history, is preceded by a purification in judgment. We see this in the cleansing of the temple. In this center of religious life, it becomes clear how necessary cleansing is.

The same we find for example in the roman-catholic relics. They can be bought by ‘the believers’. Also in protestantism that trade exists. More and more people work with candles and pictures. Reproductions of nails with which the Lord Jesus would have been crucified are also a popular article. Roman-catholicism is not only a religious power but also an economic power. The Lord Jesus will judge both powers (Revelation 17:16; Revelation 18:1-3).

Yet the Lord still calls the temple “the house of My Father”. Not that God still lives there. His glory has left the temple (Ezekiel 10:18; Ezekiel 11:23) and neither is the ark in it. This temple was built by Herod, without a commission from God. Yet, when the Son of God enters the temple and as long as He is there, God’s glory is there, and the temple is His Father’s house.

He commands all those who have made His Father’s house a place of business to pick up their belongings and take them away. He acts as the Lord with Divine rights. Through His action the disciples are reminded of a quotation from Psalms 69 (Psalms 69:9a). Him Who openly identifies Himself with the interests of His Father and His house has been spoken of by the Spirit of prophecy. That comes to mind for the disciples. How good it is to know God’s Word so that the Spirit may remind us of it in certain circumstances to our encouragement.

John 4:33

Question about the Sign of His Authority

The Jews react very differently from the disciples to whom the Spirit can remind the Word. He cannot do this with the Jews because they reject the Son. They ask Him to show them a sign as proof that He has authority for this action. Jews are always looking for signs (1 Corinthians 1:22-23). In the Gospels they always ask for it (Matthew 12:39-40; Matthew 16:4). But he who is blind to the greatest sign, that is He Himself, cannot be convinced by any other sign.

Yet He gives a sign. The sign He points out to them has to do with His body. He indicates to the Jews that they will break off His body, kill it. However, that is not His end. The Lord says He will rise again after three days. He speaks here of the power He has to rise from the dead Himself (John 10:17).

The Jews do not understand what He is talking about. They think that He is talking about the temple of Herod, which took forty-six years to build. As unbelievers, they cannot understand that either (1 Corinthians 2:14).

John explains to us as his readers that the Lord Jesus spoke of His body as a temple (cf. 1 Corinthians 6:19). Even the disciples did not understand the full meaning of His words until after His resurrection. Then they also give powerful testimony of His resurrection (Acts 2:24-32). His resurrection proves that He is God’s Son with power (Romans 1:4).

John 4:34

Question about the Sign of His Authority

The Jews react very differently from the disciples to whom the Spirit can remind the Word. He cannot do this with the Jews because they reject the Son. They ask Him to show them a sign as proof that He has authority for this action. Jews are always looking for signs (1 Corinthians 1:22-23). In the Gospels they always ask for it (Matthew 12:39-40; Matthew 16:4). But he who is blind to the greatest sign, that is He Himself, cannot be convinced by any other sign.

Yet He gives a sign. The sign He points out to them has to do with His body. He indicates to the Jews that they will break off His body, kill it. However, that is not His end. The Lord says He will rise again after three days. He speaks here of the power He has to rise from the dead Himself (John 10:17).

The Jews do not understand what He is talking about. They think that He is talking about the temple of Herod, which took forty-six years to build. As unbelievers, they cannot understand that either (1 Corinthians 2:14).

John explains to us as his readers that the Lord Jesus spoke of His body as a temple (cf. 1 Corinthians 6:19). Even the disciples did not understand the full meaning of His words until after His resurrection. Then they also give powerful testimony of His resurrection (Acts 2:24-32). His resurrection proves that He is God’s Son with power (Romans 1:4).

John 4:35

Question about the Sign of His Authority

The Jews react very differently from the disciples to whom the Spirit can remind the Word. He cannot do this with the Jews because they reject the Son. They ask Him to show them a sign as proof that He has authority for this action. Jews are always looking for signs (1 Corinthians 1:22-23). In the Gospels they always ask for it (Matthew 12:39-40; Matthew 16:4). But he who is blind to the greatest sign, that is He Himself, cannot be convinced by any other sign.

Yet He gives a sign. The sign He points out to them has to do with His body. He indicates to the Jews that they will break off His body, kill it. However, that is not His end. The Lord says He will rise again after three days. He speaks here of the power He has to rise from the dead Himself (John 10:17).

The Jews do not understand what He is talking about. They think that He is talking about the temple of Herod, which took forty-six years to build. As unbelievers, they cannot understand that either (1 Corinthians 2:14).

John explains to us as his readers that the Lord Jesus spoke of His body as a temple (cf. 1 Corinthians 6:19). Even the disciples did not understand the full meaning of His words until after His resurrection. Then they also give powerful testimony of His resurrection (Acts 2:24-32). His resurrection proves that He is God’s Son with power (Romans 1:4).

John 4:36

Question about the Sign of His Authority

The Jews react very differently from the disciples to whom the Spirit can remind the Word. He cannot do this with the Jews because they reject the Son. They ask Him to show them a sign as proof that He has authority for this action. Jews are always looking for signs (1 Corinthians 1:22-23). In the Gospels they always ask for it (Matthew 12:39-40; Matthew 16:4). But he who is blind to the greatest sign, that is He Himself, cannot be convinced by any other sign.

Yet He gives a sign. The sign He points out to them has to do with His body. He indicates to the Jews that they will break off His body, kill it. However, that is not His end. The Lord says He will rise again after three days. He speaks here of the power He has to rise from the dead Himself (John 10:17).

The Jews do not understand what He is talking about. They think that He is talking about the temple of Herod, which took forty-six years to build. As unbelievers, they cannot understand that either (1 Corinthians 2:14).

John explains to us as his readers that the Lord Jesus spoke of His body as a temple (cf. 1 Corinthians 6:19). Even the disciples did not understand the full meaning of His words until after His resurrection. Then they also give powerful testimony of His resurrection (Acts 2:24-32). His resurrection proves that He is God’s Son with power (Romans 1:4).

John 4:37

Question about the Sign of His Authority

The Jews react very differently from the disciples to whom the Spirit can remind the Word. He cannot do this with the Jews because they reject the Son. They ask Him to show them a sign as proof that He has authority for this action. Jews are always looking for signs (1 Corinthians 1:22-23). In the Gospels they always ask for it (Matthew 12:39-40; Matthew 16:4). But he who is blind to the greatest sign, that is He Himself, cannot be convinced by any other sign.

Yet He gives a sign. The sign He points out to them has to do with His body. He indicates to the Jews that they will break off His body, kill it. However, that is not His end. The Lord says He will rise again after three days. He speaks here of the power He has to rise from the dead Himself (John 10:17).

The Jews do not understand what He is talking about. They think that He is talking about the temple of Herod, which took forty-six years to build. As unbelievers, they cannot understand that either (1 Corinthians 2:14).

John explains to us as his readers that the Lord Jesus spoke of His body as a temple (cf. 1 Corinthians 6:19). Even the disciples did not understand the full meaning of His words until after His resurrection. Then they also give powerful testimony of His resurrection (Acts 2:24-32). His resurrection proves that He is God’s Son with power (Romans 1:4).

John 4:38

Jesus Himself Knows What Is in Man

Here we come to a new part of the Gospel, which deals with man and the condition he is in. In the first part of this chapter (John 2:1-12) the joy of the kingdom is presented in the change from water to wine. In the second part of the chapter (John 2:13-17) the power of the kingdom is represented in the cleansing of the temple, after which the right of the Lord to the kingdom is established in John 2:18-22.

Now it has yet to be determined who can enter the kingdom with Him. The Jews take it for granted that they will enter the kingdom. But the Lord Himself does not entrust Himself to them. Therefore, in John 3, follows what is necessary to enter.

During the Passover, the Lord Jesus, Yahweh and Messiah, is in the city that God has chosen. The Passover is the feast that shows the most of God’s mercy toward His people. The many lambs slaughtered on that day should have reminded the Jews that God is a righteous Judge Who must judge the sinner unless he hides behind the blood of the Passover Lamb. Now the Lamb of God stands before them, but they do not acknowledge Him. What they do see, however, is that He does many signs. That leads many to believe in His Name.

As far as external circumstances are concerned, everything seems to be ready for Christ to be accepted by His people. After all, there are many who believe in His Name. Belief here, however, is not the inner conviction of the truth of God that leads to submission to God. These people’s belief is their judgment of what gives them satisfaction, of what they experience as pleasant. Their belief is based on what they see. They conclude that the Lord Jesus is the Messiah, but they do not submit to God and do not accept His testimony. Man sits on the throne and judges. Their judgment stems from their affections.

What makes us feel happy, we easily believe. But we resist and reject what makes us nothing and condemns us. As long as Jesus can be seen as the improver of mankind and the circumstances in which man lives, there is the quickest and warmest welcome. He then complements a deficiency in and of man. Man has a lot of good things, but is still missing something for optimal happiness. If Jesus wants to provide this, man can maintain himself and even shine. But how will he receive what makes him nothing, what condemns him spiritually, what gives him the serious warning of eternal judgment and the lake of fire? He hates that, and also the Person about Whom God is concerned.

Christ entrusts Himself only to those who have a broken and contrite heart (Psalms 51:17) and bow in the dust before God with confession of sins. Then there is repentance that has been worked by the grace of God. It is sobering to read that the Lord does not entrust Himself to people who do believe in Him. The cause is that we are dealing with Someone Who has become flesh, but Who is also the omniscient God and the Judge of the living and the dead. He knows all men perfectly. No one can pretend anything to Him. He is not led by outward things.

He knows the value of their belief and that there is no sense of sin before God or recognition of the need for remorse and repentance. No one needs to tell Him anything about man’s condition. He knows perfectly what is present in man, what drives man. The reason He does not entrust Himself to them lies in man’s incorrigible wickedness and his failure to see it. In this Gospel, the Son of God establishes man’s incorrigible depravity from the very beginning, for God is not in his thoughts, but his own self is central.

John 4:39

Jesus Himself Knows What Is in Man

Here we come to a new part of the Gospel, which deals with man and the condition he is in. In the first part of this chapter (John 2:1-12) the joy of the kingdom is presented in the change from water to wine. In the second part of the chapter (John 2:13-17) the power of the kingdom is represented in the cleansing of the temple, after which the right of the Lord to the kingdom is established in John 2:18-22.

Now it has yet to be determined who can enter the kingdom with Him. The Jews take it for granted that they will enter the kingdom. But the Lord Himself does not entrust Himself to them. Therefore, in John 3, follows what is necessary to enter.

During the Passover, the Lord Jesus, Yahweh and Messiah, is in the city that God has chosen. The Passover is the feast that shows the most of God’s mercy toward His people. The many lambs slaughtered on that day should have reminded the Jews that God is a righteous Judge Who must judge the sinner unless he hides behind the blood of the Passover Lamb. Now the Lamb of God stands before them, but they do not acknowledge Him. What they do see, however, is that He does many signs. That leads many to believe in His Name.

As far as external circumstances are concerned, everything seems to be ready for Christ to be accepted by His people. After all, there are many who believe in His Name. Belief here, however, is not the inner conviction of the truth of God that leads to submission to God. These people’s belief is their judgment of what gives them satisfaction, of what they experience as pleasant. Their belief is based on what they see. They conclude that the Lord Jesus is the Messiah, but they do not submit to God and do not accept His testimony. Man sits on the throne and judges. Their judgment stems from their affections.

What makes us feel happy, we easily believe. But we resist and reject what makes us nothing and condemns us. As long as Jesus can be seen as the improver of mankind and the circumstances in which man lives, there is the quickest and warmest welcome. He then complements a deficiency in and of man. Man has a lot of good things, but is still missing something for optimal happiness. If Jesus wants to provide this, man can maintain himself and even shine. But how will he receive what makes him nothing, what condemns him spiritually, what gives him the serious warning of eternal judgment and the lake of fire? He hates that, and also the Person about Whom God is concerned.

Christ entrusts Himself only to those who have a broken and contrite heart (Psalms 51:17) and bow in the dust before God with confession of sins. Then there is repentance that has been worked by the grace of God. It is sobering to read that the Lord does not entrust Himself to people who do believe in Him. The cause is that we are dealing with Someone Who has become flesh, but Who is also the omniscient God and the Judge of the living and the dead. He knows all men perfectly. No one can pretend anything to Him. He is not led by outward things.

He knows the value of their belief and that there is no sense of sin before God or recognition of the need for remorse and repentance. No one needs to tell Him anything about man’s condition. He knows perfectly what is present in man, what drives man. The reason He does not entrust Himself to them lies in man’s incorrigible wickedness and his failure to see it. In this Gospel, the Son of God establishes man’s incorrigible depravity from the very beginning, for God is not in his thoughts, but his own self is central.

John 4:40

Jesus Himself Knows What Is in Man

Here we come to a new part of the Gospel, which deals with man and the condition he is in. In the first part of this chapter (John 2:1-12) the joy of the kingdom is presented in the change from water to wine. In the second part of the chapter (John 2:13-17) the power of the kingdom is represented in the cleansing of the temple, after which the right of the Lord to the kingdom is established in John 2:18-22.

Now it has yet to be determined who can enter the kingdom with Him. The Jews take it for granted that they will enter the kingdom. But the Lord Himself does not entrust Himself to them. Therefore, in John 3, follows what is necessary to enter.

During the Passover, the Lord Jesus, Yahweh and Messiah, is in the city that God has chosen. The Passover is the feast that shows the most of God’s mercy toward His people. The many lambs slaughtered on that day should have reminded the Jews that God is a righteous Judge Who must judge the sinner unless he hides behind the blood of the Passover Lamb. Now the Lamb of God stands before them, but they do not acknowledge Him. What they do see, however, is that He does many signs. That leads many to believe in His Name.

As far as external circumstances are concerned, everything seems to be ready for Christ to be accepted by His people. After all, there are many who believe in His Name. Belief here, however, is not the inner conviction of the truth of God that leads to submission to God. These people’s belief is their judgment of what gives them satisfaction, of what they experience as pleasant. Their belief is based on what they see. They conclude that the Lord Jesus is the Messiah, but they do not submit to God and do not accept His testimony. Man sits on the throne and judges. Their judgment stems from their affections.

What makes us feel happy, we easily believe. But we resist and reject what makes us nothing and condemns us. As long as Jesus can be seen as the improver of mankind and the circumstances in which man lives, there is the quickest and warmest welcome. He then complements a deficiency in and of man. Man has a lot of good things, but is still missing something for optimal happiness. If Jesus wants to provide this, man can maintain himself and even shine. But how will he receive what makes him nothing, what condemns him spiritually, what gives him the serious warning of eternal judgment and the lake of fire? He hates that, and also the Person about Whom God is concerned.

Christ entrusts Himself only to those who have a broken and contrite heart (Psalms 51:17) and bow in the dust before God with confession of sins. Then there is repentance that has been worked by the grace of God. It is sobering to read that the Lord does not entrust Himself to people who do believe in Him. The cause is that we are dealing with Someone Who has become flesh, but Who is also the omniscient God and the Judge of the living and the dead. He knows all men perfectly. No one can pretend anything to Him. He is not led by outward things.

He knows the value of their belief and that there is no sense of sin before God or recognition of the need for remorse and repentance. No one needs to tell Him anything about man’s condition. He knows perfectly what is present in man, what drives man. The reason He does not entrust Himself to them lies in man’s incorrigible wickedness and his failure to see it. In this Gospel, the Son of God establishes man’s incorrigible depravity from the very beginning, for God is not in his thoughts, but his own self is central.

John 4:42

Nightly Visit

At the end of the previous chapter, we read that the Lord Jesus knows what is in man and therefore He does not entrust Himself to them. Now a man comes to Him. It’s not just anyone. It’s a man of the Pharisees. His name is mentioned, Nicodemus, and also his function, he is a ruler of the Jews. So he is a deeply religious man who is also held in high esteem by the people. The Lord calls him “the teacher of Israel” (John 3:10).

Nicodemus, like his colleagues, has seen the signs that the Lord has done. With him, it has awakened a longing for the Lord Jesus that has brought him closer to God inwardly and makes him seek Him. He is such a single person in the crowd who feels the need to get to know Christ better. That is why he goes to Him for a personal meeting.

As an orthodox and also a religious, distinguished Jew, Nicodemus should have gone to the temple and do so by day. However, he doesn’t go to the temple but to the Lord and he does so by night. Whoever has been touched in his conscience and shows interest in Christ, like Nicodemus, immediately feels that the world will be against him. That is why he comes by night. He is afraid of the world because he knows that he is dealing with God and also knows that the world is resisting God.

Nicodemus addresses the Lord Jesus as “Rabbi”, which means “Teacher” (John 1:38). This is the title with which scribes are addressed by their disciples. He acknowledges Him as a Teacher. He then declares that he and his colleagues – he speaks of “we” – know that Christ has come from God as a Teacher. The signs they have seen of Him cannot be denied. Like his colleagues, Nicodemus is convinced that He is a special Teacher. Yet he is still far away from the true knowledge of Him. He speaks of the Lord as One of Whom it can be said that God is with Him, as if He were a prophet.

Yet his interest is not based on a purely intellectual conviction. There is a deeper interest in him, worked by the Holy Spirit. He is not yet aware of this, but it drives him to the Lord. However, he only sees Him as a Teacher and also that God is with Him. In doing so he thinks he is paying a great tribute to Him; however, it falls completely short with regard to His Person.

By the way, it is beautiful to see that Christ is always available to anyone who sincerely seeks – and Nicodemus is such a person – even though it is in the night. He does not blame Nicodemus for seeking Him at this time.

The conversation that develops between the Lord and Nicodemus is one of the several personal conversations of the Lord Jesus that John mentions in his Gospel. For us this is an important indication to have an eye for the individual.

John 4:43

Nightly Visit

At the end of the previous chapter, we read that the Lord Jesus knows what is in man and therefore He does not entrust Himself to them. Now a man comes to Him. It’s not just anyone. It’s a man of the Pharisees. His name is mentioned, Nicodemus, and also his function, he is a ruler of the Jews. So he is a deeply religious man who is also held in high esteem by the people. The Lord calls him “the teacher of Israel” (John 3:10).

Nicodemus, like his colleagues, has seen the signs that the Lord has done. With him, it has awakened a longing for the Lord Jesus that has brought him closer to God inwardly and makes him seek Him. He is such a single person in the crowd who feels the need to get to know Christ better. That is why he goes to Him for a personal meeting.

As an orthodox and also a religious, distinguished Jew, Nicodemus should have gone to the temple and do so by day. However, he doesn’t go to the temple but to the Lord and he does so by night. Whoever has been touched in his conscience and shows interest in Christ, like Nicodemus, immediately feels that the world will be against him. That is why he comes by night. He is afraid of the world because he knows that he is dealing with God and also knows that the world is resisting God.

Nicodemus addresses the Lord Jesus as “Rabbi”, which means “Teacher” (John 1:38). This is the title with which scribes are addressed by their disciples. He acknowledges Him as a Teacher. He then declares that he and his colleagues – he speaks of “we” – know that Christ has come from God as a Teacher. The signs they have seen of Him cannot be denied. Like his colleagues, Nicodemus is convinced that He is a special Teacher. Yet he is still far away from the true knowledge of Him. He speaks of the Lord as One of Whom it can be said that God is with Him, as if He were a prophet.

Yet his interest is not based on a purely intellectual conviction. There is a deeper interest in him, worked by the Holy Spirit. He is not yet aware of this, but it drives him to the Lord. However, he only sees Him as a Teacher and also that God is with Him. In doing so he thinks he is paying a great tribute to Him; however, it falls completely short with regard to His Person.

By the way, it is beautiful to see that Christ is always available to anyone who sincerely seeks – and Nicodemus is such a person – even though it is in the night. He does not blame Nicodemus for seeking Him at this time.

The conversation that develops between the Lord and Nicodemus is one of the several personal conversations of the Lord Jesus that John mentions in his Gospel. For us this is an important indication to have an eye for the individual.

John 4:44

Born Again

The Lord does not respond to the tribute of Nicodemus and his fellow Pharisees, but tells him what is necessary to really get to know Him. Nicodemus does not need an education from Him as a Teacher, but a completely new nature. This goes much further than being convinced in conscience. Nicodemus does not yet know himself as completely depraved and spiritually dead in sin. He needs to be made alive and not a new idea that can enrich his life.

God does not teach and improve human nature. Man needs to be renewed in the origin of his nature. Without that renewal he cannot see the kingdom of God. That kingdom of God stands here before Nicodemus. It is present and visible in the Son of the carpenter (cf. Luke 17:21). To see and acknowledge that inwardly, one has to be born again, that is to receive new life in a completely new way and from a completely new source.

The statement that a new birth is necessary is introduced by the Lord with “truly, truly” (Greek: ”amen, amen”). This double ”truly” occurs 25 times in this Gospel. The Lord hereby declares the absolutely certain truth of what He is going to say, whereas He underlines the importance of it once more by adding “I say to you”.

This makes it clear how important the content is of what He is saying here. It is indeed of immeasurable importance. It is the only way to see anything of God’s kingdom. He who has not been born again will see nothing of it, even though he is still so well versed in the Scriptures and even though he has such a high religious function as Nicodemus.

John 4:45

Questions About the New Birth

That Nicodemus sees no more than the natural course of events is evident from his reaction to the Lord’s words. He presupposes something that is in fact impossible, but which also shows that he does not understand what the Lord means by a new birth from a totally new source.

The reason for this is that Nicodemus does not yet recognize himself as a sinner. Otherwise he would have understood that even if it were possible for a human being to be born a second time from his mother’s womb, it would still be flesh born from flesh. No clean thing can ever come out of an unclean being (Job 14:4; Psalms 51:5). Man would still be blind and unable to see the kingdom of God and therefore be as far away from it as ever.

John 4:46

Born of Water and the Spirit

Again the Lord introduces His answer with the impressive “truly, truly, [amen, amen] I say to you” to underline again the importance of the words He then speaks. He points out that in order to be born again two things are absolutely necessary: water and the Spirit. He does not say “of water and of the Spirit”, but He uses the word “of” only once. By saying it this way, water and the Spirit are intimately linked. They cannot be separated, but work together inseparably.

”Water” is sometimes thought of as baptismal water, but that cannot possibly be the case. If it were baptismal water, someone who has not been baptized would not be able to enter the kingdom. This would mean that the criminal on the cross who repented could not enter the kingdom, because he died unbaptized. However, the Lord assured him that he would be in Paradise with Him (Luke 23:43).

On the other hand, someone baptized would receive a new nature by baptism. This in turn would mean that only those who have been baptized would enter the kingdom and also that he who was baptized could never be lost, for he would have received eternal life through baptism. Both teachings are obviously follies. In addition, baptism with water nowhere speaks of giving life, but of death (Romans 6:3-4).

So what does the water represent? Water represents the Word of God in its cleansing power (Psalms 119:9; John 15:3; Ephesians 5:26). The Lord Jesus speaks here of water as a picture of the cleansing power of the Word of God applied in the power of the Spirit.

If an unbelieving person reads or hears the Word of God, the Word will judge his whole life. He will see himself as a sinner. At the same time as he acknowledges this, the Word and the Spirit work new life in him. Through this new life he will receive new thoughts and affections. The nature of the Spirit is received and becomes active. Such a person is a new creation (2 Corinthians 5:17; Galatians 6:15).

The Lord establishes in John 3:6 that flesh always remains flesh and that what is born of the Spirit is partaker of the nature of the Spirit. Each of these two natures bears fruit according to its nature (cf. Genesis 1:12). Thus He underlines what He has just said about being born of a new source, of the Spirit of God. The water is not mentioned in John 3:6, because it concerns the characteristic work of the Spirit. The Word without the Spirit does not work a new life, for it is the Spirit Who makes alive and gives the life of Christ.

Another thing that is important to realize well is the fact that the two natures, flesh and Spirit, remain completely separate. There is no way they can be brought into harmony with each other. There is constant enmity between them (Galatians 5:17). The ‘flesh’ can never be transformed into the ‘Spirit’.

The Lord mildly reproaches Nicodemus that he should not have been surprised at what He said. He establishes a general truth. The word “you” in the sentence “you must be born again” is plural. This “be born again” applies to him personally as well as to the Jew and all people in general.

Nicodemus, as “the teacher of Israel” (John 3:10), could have known from Ezekiel 36 what the Lord speaks about (Ezekiel 36:24-32). This is about a profound cleansing of Israel that the people will undergo at the beginning of the realm of peace. Yet the meaning of that word has passed Nicodemus by because he does not consider it as applicable to himself. That heathens have to become clean, he can understand that, but he himself, as a Jew …?

Like the wind, the Spirit is invisible (“wind” and “spirit” are the same word in Greek). The origin of the wind and where it goes remains unknown to us (Job 38:24), but we can perceive its working (Psalms 29:5; Psalms 107:25; 1 Kings 19:11). So it is with the Spirit. When the Spirit, through the Word, works the new birth in someone, no one knows how it went. Like the wind, the Spirit cannot be controlled or directed by us.

What is possible, however, is that we perceive His workings. In this way His work becomes visible in someone who has been born again because from his new birth he loves the Lord Jesus, he speaks about Him with love and does His will. This applies to “everyone who is born of the Spirit”. Therefore, it applies not only to the Jews, but also to the Gentiles.

John 4:47

Born of Water and the Spirit

Again the Lord introduces His answer with the impressive “truly, truly, [amen, amen] I say to you” to underline again the importance of the words He then speaks. He points out that in order to be born again two things are absolutely necessary: water and the Spirit. He does not say “of water and of the Spirit”, but He uses the word “of” only once. By saying it this way, water and the Spirit are intimately linked. They cannot be separated, but work together inseparably.

”Water” is sometimes thought of as baptismal water, but that cannot possibly be the case. If it were baptismal water, someone who has not been baptized would not be able to enter the kingdom. This would mean that the criminal on the cross who repented could not enter the kingdom, because he died unbaptized. However, the Lord assured him that he would be in Paradise with Him (Luke 23:43).

On the other hand, someone baptized would receive a new nature by baptism. This in turn would mean that only those who have been baptized would enter the kingdom and also that he who was baptized could never be lost, for he would have received eternal life through baptism. Both teachings are obviously follies. In addition, baptism with water nowhere speaks of giving life, but of death (Romans 6:3-4).

So what does the water represent? Water represents the Word of God in its cleansing power (Psalms 119:9; John 15:3; Ephesians 5:26). The Lord Jesus speaks here of water as a picture of the cleansing power of the Word of God applied in the power of the Spirit.

If an unbelieving person reads or hears the Word of God, the Word will judge his whole life. He will see himself as a sinner. At the same time as he acknowledges this, the Word and the Spirit work new life in him. Through this new life he will receive new thoughts and affections. The nature of the Spirit is received and becomes active. Such a person is a new creation (2 Corinthians 5:17; Galatians 6:15).

The Lord establishes in John 3:6 that flesh always remains flesh and that what is born of the Spirit is partaker of the nature of the Spirit. Each of these two natures bears fruit according to its nature (cf. Genesis 1:12). Thus He underlines what He has just said about being born of a new source, of the Spirit of God. The water is not mentioned in John 3:6, because it concerns the characteristic work of the Spirit. The Word without the Spirit does not work a new life, for it is the Spirit Who makes alive and gives the life of Christ.

Another thing that is important to realize well is the fact that the two natures, flesh and Spirit, remain completely separate. There is no way they can be brought into harmony with each other. There is constant enmity between them (Galatians 5:17). The ‘flesh’ can never be transformed into the ‘Spirit’.

The Lord mildly reproaches Nicodemus that he should not have been surprised at what He said. He establishes a general truth. The word “you” in the sentence “you must be born again” is plural. This “be born again” applies to him personally as well as to the Jew and all people in general.

Nicodemus, as “the teacher of Israel” (John 3:10), could have known from Ezekiel 36 what the Lord speaks about (Ezekiel 36:24-32). This is about a profound cleansing of Israel that the people will undergo at the beginning of the realm of peace. Yet the meaning of that word has passed Nicodemus by because he does not consider it as applicable to himself. That heathens have to become clean, he can understand that, but he himself, as a Jew …?

Like the wind, the Spirit is invisible (“wind” and “spirit” are the same word in Greek). The origin of the wind and where it goes remains unknown to us (Job 38:24), but we can perceive its working (Psalms 29:5; Psalms 107:25; 1 Kings 19:11). So it is with the Spirit. When the Spirit, through the Word, works the new birth in someone, no one knows how it went. Like the wind, the Spirit cannot be controlled or directed by us.

What is possible, however, is that we perceive His workings. In this way His work becomes visible in someone who has been born again because from his new birth he loves the Lord Jesus, he speaks about Him with love and does His will. This applies to “everyone who is born of the Spirit”. Therefore, it applies not only to the Jews, but also to the Gentiles.

John 4:48

Born of Water and the Spirit

Again the Lord introduces His answer with the impressive “truly, truly, [amen, amen] I say to you” to underline again the importance of the words He then speaks. He points out that in order to be born again two things are absolutely necessary: water and the Spirit. He does not say “of water and of the Spirit”, but He uses the word “of” only once. By saying it this way, water and the Spirit are intimately linked. They cannot be separated, but work together inseparably.

”Water” is sometimes thought of as baptismal water, but that cannot possibly be the case. If it were baptismal water, someone who has not been baptized would not be able to enter the kingdom. This would mean that the criminal on the cross who repented could not enter the kingdom, because he died unbaptized. However, the Lord assured him that he would be in Paradise with Him (Luke 23:43).

On the other hand, someone baptized would receive a new nature by baptism. This in turn would mean that only those who have been baptized would enter the kingdom and also that he who was baptized could never be lost, for he would have received eternal life through baptism. Both teachings are obviously follies. In addition, baptism with water nowhere speaks of giving life, but of death (Romans 6:3-4).

So what does the water represent? Water represents the Word of God in its cleansing power (Psalms 119:9; John 15:3; Ephesians 5:26). The Lord Jesus speaks here of water as a picture of the cleansing power of the Word of God applied in the power of the Spirit.

If an unbelieving person reads or hears the Word of God, the Word will judge his whole life. He will see himself as a sinner. At the same time as he acknowledges this, the Word and the Spirit work new life in him. Through this new life he will receive new thoughts and affections. The nature of the Spirit is received and becomes active. Such a person is a new creation (2 Corinthians 5:17; Galatians 6:15).

The Lord establishes in John 3:6 that flesh always remains flesh and that what is born of the Spirit is partaker of the nature of the Spirit. Each of these two natures bears fruit according to its nature (cf. Genesis 1:12). Thus He underlines what He has just said about being born of a new source, of the Spirit of God. The water is not mentioned in John 3:6, because it concerns the characteristic work of the Spirit. The Word without the Spirit does not work a new life, for it is the Spirit Who makes alive and gives the life of Christ.

Another thing that is important to realize well is the fact that the two natures, flesh and Spirit, remain completely separate. There is no way they can be brought into harmony with each other. There is constant enmity between them (Galatians 5:17). The ‘flesh’ can never be transformed into the ‘Spirit’.

The Lord mildly reproaches Nicodemus that he should not have been surprised at what He said. He establishes a general truth. The word “you” in the sentence “you must be born again” is plural. This “be born again” applies to him personally as well as to the Jew and all people in general.

Nicodemus, as “the teacher of Israel” (John 3:10), could have known from Ezekiel 36 what the Lord speaks about (Ezekiel 36:24-32). This is about a profound cleansing of Israel that the people will undergo at the beginning of the realm of peace. Yet the meaning of that word has passed Nicodemus by because he does not consider it as applicable to himself. That heathens have to become clean, he can understand that, but he himself, as a Jew …?

Like the wind, the Spirit is invisible (“wind” and “spirit” are the same word in Greek). The origin of the wind and where it goes remains unknown to us (Job 38:24), but we can perceive its working (Psalms 29:5; Psalms 107:25; 1 Kings 19:11). So it is with the Spirit. When the Spirit, through the Word, works the new birth in someone, no one knows how it went. Like the wind, the Spirit cannot be controlled or directed by us.

What is possible, however, is that we perceive His workings. In this way His work becomes visible in someone who has been born again because from his new birth he loves the Lord Jesus, he speaks about Him with love and does His will. This applies to “everyone who is born of the Spirit”. Therefore, it applies not only to the Jews, but also to the Gentiles.

John 4:49

Born of Water and the Spirit

Again the Lord introduces His answer with the impressive “truly, truly, [amen, amen] I say to you” to underline again the importance of the words He then speaks. He points out that in order to be born again two things are absolutely necessary: water and the Spirit. He does not say “of water and of the Spirit”, but He uses the word “of” only once. By saying it this way, water and the Spirit are intimately linked. They cannot be separated, but work together inseparably.

”Water” is sometimes thought of as baptismal water, but that cannot possibly be the case. If it were baptismal water, someone who has not been baptized would not be able to enter the kingdom. This would mean that the criminal on the cross who repented could not enter the kingdom, because he died unbaptized. However, the Lord assured him that he would be in Paradise with Him (Luke 23:43).

On the other hand, someone baptized would receive a new nature by baptism. This in turn would mean that only those who have been baptized would enter the kingdom and also that he who was baptized could never be lost, for he would have received eternal life through baptism. Both teachings are obviously follies. In addition, baptism with water nowhere speaks of giving life, but of death (Romans 6:3-4).

So what does the water represent? Water represents the Word of God in its cleansing power (Psalms 119:9; John 15:3; Ephesians 5:26). The Lord Jesus speaks here of water as a picture of the cleansing power of the Word of God applied in the power of the Spirit.

If an unbelieving person reads or hears the Word of God, the Word will judge his whole life. He will see himself as a sinner. At the same time as he acknowledges this, the Word and the Spirit work new life in him. Through this new life he will receive new thoughts and affections. The nature of the Spirit is received and becomes active. Such a person is a new creation (2 Corinthians 5:17; Galatians 6:15).

The Lord establishes in John 3:6 that flesh always remains flesh and that what is born of the Spirit is partaker of the nature of the Spirit. Each of these two natures bears fruit according to its nature (cf. Genesis 1:12). Thus He underlines what He has just said about being born of a new source, of the Spirit of God. The water is not mentioned in John 3:6, because it concerns the characteristic work of the Spirit. The Word without the Spirit does not work a new life, for it is the Spirit Who makes alive and gives the life of Christ.

Another thing that is important to realize well is the fact that the two natures, flesh and Spirit, remain completely separate. There is no way they can be brought into harmony with each other. There is constant enmity between them (Galatians 5:17). The ‘flesh’ can never be transformed into the ‘Spirit’.

The Lord mildly reproaches Nicodemus that he should not have been surprised at what He said. He establishes a general truth. The word “you” in the sentence “you must be born again” is plural. This “be born again” applies to him personally as well as to the Jew and all people in general.

Nicodemus, as “the teacher of Israel” (John 3:10), could have known from Ezekiel 36 what the Lord speaks about (Ezekiel 36:24-32). This is about a profound cleansing of Israel that the people will undergo at the beginning of the realm of peace. Yet the meaning of that word has passed Nicodemus by because he does not consider it as applicable to himself. That heathens have to become clean, he can understand that, but he himself, as a Jew …?

Like the wind, the Spirit is invisible (“wind” and “spirit” are the same word in Greek). The origin of the wind and where it goes remains unknown to us (Job 38:24), but we can perceive its working (Psalms 29:5; Psalms 107:25; 1 Kings 19:11). So it is with the Spirit. When the Spirit, through the Word, works the new birth in someone, no one knows how it went. Like the wind, the Spirit cannot be controlled or directed by us.

What is possible, however, is that we perceive His workings. In this way His work becomes visible in someone who has been born again because from his new birth he loves the Lord Jesus, he speaks about Him with love and does His will. This applies to “everyone who is born of the Spirit”. Therefore, it applies not only to the Jews, but also to the Gentiles.

John 4:50

How Can These Things Be?

Again Nicodemus reacts from a human perspective to the Lord’s teaching. He asks how these things can be. Yet the question he asks makes it clear that there is a growing awareness that the Lord Jesus is telling him the truth. He feels that the Lord can provide for the true needs of his soul. Furthermore, in this section we hear nothing more from the mouth of Nicodemus.

John 4:51

The Earthly and the Heavenly Things

The Lord begins the answer to Nicodemus’ question again with a mild reproach. He points out to Nicodemus that he could have known what He meant if he had read the prophets correctly. Nicodemus knows the prophets, but not their real meaning because his thinking is directed toward the glory of Israel and not toward the glory of the Messiah. As ‘the teacher of Israel’ he should have known what the Lord means. After all, he will have had sections like Isaiah 44 and 55 and the aforementioned Ezekiel 36 often enough for his attention (Isaiah 44:3; Isaiah 55:1; Ezekiel 36:24-32). Yet because he was not born again, he has never understood its true meaning.

After this mild reproach, the Lord does not close the discussion, but continues His teaching and even extends it to the heavenly things. For the third time He uses the double “truly” followed by “I say to you” to emphasize the importance of His teaching. He assures Nicodemus that He does not talk about unfamiliar things. He is perfectly able to speak about the things He has just said because He has seen what He is testifying of. Only God can say that He ‘knows’ what He is talking about. With Him it is perfect ‘knowing’. He possesses the perfect knowledge of the essence of all things.

The Lord Jesus knows what is in man, for He knows what is in man (John 2:25). He knows what is in God, for He knows God because He is God. He makes God known (John 17:6; 26). The Lord speaks in the ‘We’-form because He testifies together with the Holy Spirit. He and the Holy Spirit are Divine Persons Who have perfect knowledge of all things. Like the Son, the Holy Spirit also knows perfectly what is in man and what is in God. He is perfectly familiar with this. No one knows the things of God except the Spirit of God (1 Corinthians 2:11).

For a man to be able to share and know the things of God, he must first be born again and receive the Spirit. Through the new birth he is able to understand the things of God. The natural, unborn man does not accept the things of God because they are spiritually appraised (1 Corinthians 2:14). He cannot even accept those things because he has no part in the life that is needed to do so.

The Lord has spoken about the earthly things, that is, things that the prophet Ezekiel has communicated and that are necessary for the earthly blessings in the realm of peace. The new birth is an earthly matter that is necessary to enter the earthly realm of peace. And Nicodemus does not even understand this. So how then would he understand anything if the Lord is going to speak about heavenly things?

For the kingdom of God has not only earthly but also heavenly aspects (Hebrews 12:22-24; Ephesians 1:10; Colossians 1:20). The heavenly things will be fully revealed by the Spirit after Christ has shed His blood and ascended into heaven. In the Son of God Who is speaking here with Nicodemus, these heavenly things are present in perfection. Only Nicodemus does not (yet) have an eye for them.

John 4:52

The Earthly and the Heavenly Things

The Lord begins the answer to Nicodemus’ question again with a mild reproach. He points out to Nicodemus that he could have known what He meant if he had read the prophets correctly. Nicodemus knows the prophets, but not their real meaning because his thinking is directed toward the glory of Israel and not toward the glory of the Messiah. As ‘the teacher of Israel’ he should have known what the Lord means. After all, he will have had sections like Isaiah 44 and 55 and the aforementioned Ezekiel 36 often enough for his attention (Isaiah 44:3; Isaiah 55:1; Ezekiel 36:24-32). Yet because he was not born again, he has never understood its true meaning.

After this mild reproach, the Lord does not close the discussion, but continues His teaching and even extends it to the heavenly things. For the third time He uses the double “truly” followed by “I say to you” to emphasize the importance of His teaching. He assures Nicodemus that He does not talk about unfamiliar things. He is perfectly able to speak about the things He has just said because He has seen what He is testifying of. Only God can say that He ‘knows’ what He is talking about. With Him it is perfect ‘knowing’. He possesses the perfect knowledge of the essence of all things.

The Lord Jesus knows what is in man, for He knows what is in man (John 2:25). He knows what is in God, for He knows God because He is God. He makes God known (John 17:6; 26). The Lord speaks in the ‘We’-form because He testifies together with the Holy Spirit. He and the Holy Spirit are Divine Persons Who have perfect knowledge of all things. Like the Son, the Holy Spirit also knows perfectly what is in man and what is in God. He is perfectly familiar with this. No one knows the things of God except the Spirit of God (1 Corinthians 2:11).

For a man to be able to share and know the things of God, he must first be born again and receive the Spirit. Through the new birth he is able to understand the things of God. The natural, unborn man does not accept the things of God because they are spiritually appraised (1 Corinthians 2:14). He cannot even accept those things because he has no part in the life that is needed to do so.

The Lord has spoken about the earthly things, that is, things that the prophet Ezekiel has communicated and that are necessary for the earthly blessings in the realm of peace. The new birth is an earthly matter that is necessary to enter the earthly realm of peace. And Nicodemus does not even understand this. So how then would he understand anything if the Lord is going to speak about heavenly things?

For the kingdom of God has not only earthly but also heavenly aspects (Hebrews 12:22-24; Ephesians 1:10; Colossians 1:20). The heavenly things will be fully revealed by the Spirit after Christ has shed His blood and ascended into heaven. In the Son of God Who is speaking here with Nicodemus, these heavenly things are present in perfection. Only Nicodemus does not (yet) have an eye for them.

John 4:53

The Earthly and the Heavenly Things

The Lord begins the answer to Nicodemus’ question again with a mild reproach. He points out to Nicodemus that he could have known what He meant if he had read the prophets correctly. Nicodemus knows the prophets, but not their real meaning because his thinking is directed toward the glory of Israel and not toward the glory of the Messiah. As ‘the teacher of Israel’ he should have known what the Lord means. After all, he will have had sections like Isaiah 44 and 55 and the aforementioned Ezekiel 36 often enough for his attention (Isaiah 44:3; Isaiah 55:1; Ezekiel 36:24-32). Yet because he was not born again, he has never understood its true meaning.

After this mild reproach, the Lord does not close the discussion, but continues His teaching and even extends it to the heavenly things. For the third time He uses the double “truly” followed by “I say to you” to emphasize the importance of His teaching. He assures Nicodemus that He does not talk about unfamiliar things. He is perfectly able to speak about the things He has just said because He has seen what He is testifying of. Only God can say that He ‘knows’ what He is talking about. With Him it is perfect ‘knowing’. He possesses the perfect knowledge of the essence of all things.

The Lord Jesus knows what is in man, for He knows what is in man (John 2:25). He knows what is in God, for He knows God because He is God. He makes God known (John 17:6; 26). The Lord speaks in the ‘We’-form because He testifies together with the Holy Spirit. He and the Holy Spirit are Divine Persons Who have perfect knowledge of all things. Like the Son, the Holy Spirit also knows perfectly what is in man and what is in God. He is perfectly familiar with this. No one knows the things of God except the Spirit of God (1 Corinthians 2:11).

For a man to be able to share and know the things of God, he must first be born again and receive the Spirit. Through the new birth he is able to understand the things of God. The natural, unborn man does not accept the things of God because they are spiritually appraised (1 Corinthians 2:14). He cannot even accept those things because he has no part in the life that is needed to do so.

The Lord has spoken about the earthly things, that is, things that the prophet Ezekiel has communicated and that are necessary for the earthly blessings in the realm of peace. The new birth is an earthly matter that is necessary to enter the earthly realm of peace. And Nicodemus does not even understand this. So how then would he understand anything if the Lord is going to speak about heavenly things?

For the kingdom of God has not only earthly but also heavenly aspects (Hebrews 12:22-24; Ephesians 1:10; Colossians 1:20). The heavenly things will be fully revealed by the Spirit after Christ has shed His blood and ascended into heaven. In the Son of God Who is speaking here with Nicodemus, these heavenly things are present in perfection. Only Nicodemus does not (yet) have an eye for them.

John 4:54

The Son of Man Who Is in heaven

No one can speak of the heavenly things better than the Son. As He speaks here, no prophet has ever been able to speak of himself. Prophets were mediators used by God to speak to people. The Son is not a mediator through Whom God speaks, but He is God Himself (Hebrews 1:1). As He speaks with Nicodemus on earth, He is present in heaven. Therefore, He speaks on earth about things He sees in heaven simultaneously. People can ascend into heaven, angels can descend from heaven, but they change places. Only the Son of Man remains where He was before because He is also the only begotten Son of God. He is the answer to the challenging questions of Agur in Proverbs 30 (Proverbs 30:4).

The Lord Jesus never ceases to be God. Therefore, while He is on earth talking to Nicodemus, He can say that He is in heaven at the same time. We have also read of Him that He declares the Father on earth as the Son Who is in the bosom of the Father (John 1:18). However, He says that as the Son of Man! This means that we cannot separate His being God from His being Man. He is one Person. As the Son of Man, He is therefore the perfectly reliable Proclaimer of heavenly things. Only He Who is in heaven can communicate heavenly things to us. The question is whether my heart is ready to accept these heavenly things.