Garner-Howes Baptist Commentary

THE SUPPER AT BETHANY,

1 ) "Then Jesus six days before the passover," (ho oun lesous pro eks hemeron tou pascha) "Then Jesus six days before the time of the Passover feast," taking us back to John 11:55, when the Passover lamb was slain and eaten, to symbolize Jesus, the true Passover, who was sacrificed soon thereafter for the whole world, 1 Corinthians 5:7; 1 Timothy 2:5-6.

2) "Came to Bethany," (elthen eis Bethanian) "Came into Bethany, by his own choice," John 11:1, from where He had retreated into the wilderness area of Ephraim, some 15 miles to the north, a few weeks earlier, John 11:54.

3) "Where Lazarus was," (hopou hen Lazaros) "Where Lazarus was residing," after Jesus had raised him from the dead, as recounted John 11:38-44. He is believed to have lodged in the home of Lazarus and his sisters, each night the following week, until the night of His betrayal.

4) "Which had been dead, whom he raised from the dead." (hon egeiren ek nekron lesous) "Whom Jesus had raised out of or away from the dead," from dead corpses, John 12:9. For he had been dead for some four days before Jesus approached his tomb, in the presence of many witnesses, to call him forth, John 11:21; John 11:32; John 11:37; John 11:39-46.

THE TEN EVENTFUL DAYS

1. Friday, Nisan 9th, six days before the passover, John 12:1; Mark 10:46.

2. Saturday, Nisan 10th, a regular sabbath, John 12:12-19; Mark 11:1-11; entered Jerusalem.

3. Sunday, Nisan 11th, the first day of the week, Mark 11:12-19. On the morrow after the tenth, the fig tree cursed, the temple cleansed.

4. Monday, Nisan 12th, Mark 11:20; Mark 13:1-11. Olivet discourse.

5. Tuesday, Nisan 13th, Mark 14:12-16. The passover made ready.

6. Wednesday, Nisan 14th, Mark 14:17; Mark 15:47. Ate the passover; instituted the Lord’s supper, went to the garden, his arrest and mock trial before Pilate in the morning, crucified at 9 a.m. (here on Wednesday, taken down, buried) in late afternoon.

7. Thursday, Nisan 15th, Leviticus 23:5-7; Numbers 28:16-19. The high sabbath, John 19:31. The guard given, Matthew 27:62,­66. (Couldn’t bury here on Thursday), high sabbath.

8. Friday, Nisan 1 6th, Joseph and Nicodemus prepared the body for burial. (Friday, buried with spices), John 19:38­,42; Luke 23:50-56. Matthew, Mark, and Luke used the word which means sleeping garment; John uses the word which means burial bandages.

9. Saturday, Nisan 17th, a regular sabbath, Matthew 28:1-8. The resurrection at the end of the sabbath (three full days and nights, arose at the end of sabbath,) John 20:11-18. The women did not believe He had risen. Luke 24:12.

10. Sunday, Nisan 1 8th, Mark, Luke, and John record the account of the women coming in the morning, Matthew 28:9­,15; John 20:1-18; Matthew 28:1-20 Luke 24:1-8. Sunday a.m., 1st day of the week witnesses came.

1 ) "There they made him a supper," (epoiesan oun auto deipnon ekei) ’’Then they made a supper for him out there,’’ as a tribute of honor to Him. The "they" who made the supper, tribute meal, banquet, in honor of Jesus, is believed to have been the families of Lazarus and Simon the Leper, in Simon the Leper’s house, Mark 14:3; Matthew 26:6.

2) "And Martha served;” (kai he Martha diekonei) "And a served, as a waitress," at the supper, which was her peculiar choice of province, Luke 10:40-41. Jesus came into Bethany six days before the Passover, John 12:1, but the banquet at Simon’s residence was not until two days before the Passover, Matthew 26:6; Mark 14:1; Mark 14:3; John 13:29.

3) "But Lazarus was one of them," (ho de Lazaros eis hen ek ton) "And Lazarus was one of those," at the banquet, as perhaps a guest of honor, thankful for his restored life from the dead, as Simon was for his healing and restoration to his family and public social life.

4) "That sat at the table with him." (anakeimenon sun auto) "Who was reclining with him at the supper," with Jesus to eat, to sustain his strength, and to fellowship with the Savior who loved him as a human being, a friend, John 11:3; and as Jesus ate with His disciples, as a friend, after His resurrection, Luke 24:43.

1 ) "Then took Mary a pound of ointment of spikenard," (he oun Mariam labousa litran murou nardou) "Then Mary took a pound of spikenard ointment;- Only John names Mary as the one who did the anointing of our Lord, as also recounted, Matthew 26:6-13; Mark 14:3.

2) "Very costly," (pistekes polutimou) "Of pure spikenard and costly, expensive, or valuable," of high quality ointment, or very precious, Matthew 26:7.

3) "And anointed the feet of Jesus," (eleipsen tous podas tou lesous) "Anointed the feet of Jesus;- There is no contradiction between John’s account and that of Matthew and Mark who state that she poured it on Jesus’ head; While Jesus Himself said "she poured it on my body;- This indicates that poured on the head it ran down upon His body, to His feet, Matthew 26:12; Mark 14:8; as also described Psalms 133:2.

4) "And wiped his feet with her hair:" (kai eksemaksen tais thriksin autes tous podas auton) “And with her hair she wiped off his feet," as her final act of anointing His body, before His burial, a memorial tribute to the faith of this Godly woman, an act commended of the Lord, Matthew 26:13.

5) "And the house was filled," (he do oikia eplerothe) "Then the house or residence was filled," caused to be filled, or had spread in the air, through all the house.

6) "With the odour of the ointment." (ek tes osmes tou murou) "Out of, from, or with the odour or fragrance of the ointment;- Yet the fragrance of her deed spreads over the earth, wherever this Gospel story is told, as a memorial to her and her faith in the burial and triumphant hope of the resurrection of her Lord, Mark 14:9.

1) "Then saith one of his disciples," (legei de eis ton matheton autou) "Then one of his disciples said," in complaint against Jesus and Mary.

2) "Judas Iscariot, Simon’s son," (loudas ho Iskariotes) "Judas, the one who was the son of Iscariot," the one who was to leave later that evening to go into Jerusalem and strike a deal to betray Jesus, John 13:29-30.

3) "Which should betray him," (ho mellon auton paradidontai) "The one who was about to betray him," led other of the disciples to "mouth" the same complaint, Matthew 26:8; Luke 14:10-11. It was from this supper in Bethany, in the home of Simon the Leper, two days before the Passover that Judas went out, and to the chief priests, to close the bargain to betray Jesus, John 13:29-30.

1) "Why was not this ointment sold," (dia ti touto to muron ouk eprathe) "For what reason was this ointment not sold," in the open market, in the market place, in the commercial world.

2) "For three hundred pence, and given to the poor?" (triakosion denarion kai edothe ptochois) "For three hundred denari (pennies) and doled out to the poor?" The price or value was more than fifty dollars in the market place today. But Judas Iscariot, while appealing to the interest of the impoverished, was then a greedy soul, conniving a means of treachery by which he would betray Jesus, a bargain that he finished after taking a sop and leaving that banquet that night, as recounted, Matthew 26:14-15; Mark 14:10-11; John 13:11; John 13:18; John 13:27-30.

1 ) "This he said,’’ (eipen de touto) "Yet he said this," impulsively, and covetously.

2) "Not that he cared for the poor;” (ouch hoti peri ton ptochon emelen auto) "Not because the poor mattered to him," or not that he cared about them, in any degree of love or compassion.

3) "But because he was a thief," (all’ hoti kleptes hen) "But because he was(existed as) a thief," a kleptomaniac. John evidently had proof of this accusation, for even the Lord had already alluded to him, as a devil among the twelve, John 6:70-71; John 13:29.

4) "And had the bag," (kai to glossokomon echon) "And he held control of the bag," of money for the disciples, or of the purse box from which he appears to have habitually pilfered, or appropriated frequently for his personal benefit. The box or chest in the temple, for similar use, had a hole in it and the people cast in their contributions.

5) "And bare what was put therein." (ta ballomena ebastazen) "And carried the things (valuables) that were put in it," the contributions made by disciples of the Lord and those who came to hear His teachings and see and benefit from His miracles, These gifts were used for expenses of the disciples and His witnesses in travel with Him. The phrase "bare what was put therein,’’ literally means he was taking away by stealth, purloining, or absconding from the offerings,

1) "Then said Jesus," (eipen ho lesous) "Then Jesus said," to them, to Judas and those who railed against the woman, Mary.

2) ’’Let her alone:” (aphes auton) "Leave or lay off haggling her , It’s her property, neither yours nor ours. She is steward of it, to use of her own volition, Matthew 26:10; Mark 14:15.

3) "Against the day of my burying hath she kept this." (hina eis ten hemeran tou entaphiasmou mou terese auto) "She has done this in order that she may observe my burial by it," as His burial was now drawing near, at hand, less than one week away, Matthew 16:21-23; Matthew 26:12; Mark 14:8; John 19:40.

1) ’’For the poor always ye have with you," (tous ptochous gar pantote echete meth’ heauton) ’Because you all have the poor always with you," or within your midst, before you, and among you, Matthew 26:11; Mark 14:7; Deuteronomy 26:11-13; Deuteronomy 15:11

2) "But me ye have not always.’’ (eme de ou pantote echete) "Yet you all do not have me always," as He repeatedly reminded them, John 12:35-36; Matthew 26:11; Mark 14:7; Luke 5:34-35; John 16:28. Jesus was saying again, "my day of death and burial is near," John 8:21; John 13:33; John 16:5-7.

1) ’’Much people of the Jews therefore knew," (egno oun ho ochlos polus ek ton loudaion) "Then the great crowd of the Jews knew,’’ or realized, evidently from reports of some who had recently seen Him in the area; It was the common people who "heard Him gladly," Mark 12:37.

2) "That he was there:” (hoti ekei estin) "That he was out there,’’ at Bethany, John 11:55-57; John 12:1-2; John 13:1; Matthew 26:2; Mark 14:1.

3) "For they came not for Jesus’ sake only," (kai elthon ou dia ton lesoun monon) "And they came there not only because of Jesus," and His wide reputation for both His teaching and His doing good through miracles and healings, Acts 10:38; Acts 14:17.

4) "But that they might see Lazarus also,’’ (all’ hina kai

ton Lazaron -Idosin) "But also in order that they might see

Lazarus," who had gained renown by the Lord’s raising

him from the dead, four days after his death and burial,

John 11:43-44.

5) "Whom he had raised from the dead." (hon egeiren ek nekron) "Whom he had raised out of and from the dead-- There were two great persons to see, as centers of attraction for the masses of the Jewish laity of the Lord, Jesus and Lazarus, the conqueror of death, and one of His special trophies, Revelation 1:18.

1 ) "But the chief priests consulted," (ebouleusanto de hoi archiereis) "Then the administrative priests took counsel," entered collusion among themselves, as they repeatedly did against Jesus and any who would confess that He was the Christ, the Messiah, the Savior of the world, John 9:22; John 9:34; John 12:42-43; John 16:2.

2) "That they might put Lazarus also to death;” (hina kai ton Lazaron apokteinosin) "In order that they might also kill Lazarus," as well as Jesus. The chief priests (active administrative priests) were little less than a mafia-type liquidation squad, with deceitful murder in their hearts against anyone who might endanger their beliefs or jobs, Jeremiah 17:9; John 8:40; John 8:44.

1) "Because that by reason of him," (hoti di’ auton) "Because on account of him" as a result of his resurrection and his testimony, that of his sisters, the Jewish women who had mourned his death, and many others who stood by his grave when Jesus prayed to His Father and called Lazarus from the dead, John 11:19; John 11:31; John 11:36; John 11:41-45.

2) "Many of the Jews went away," (polloi hupegon ton loudaion) "Many of the Jews went," after him, from Jerusalem away from Judaism, went out to Bethany where Jesus was, John 12:1.

3) "And believed on Jesus." (kai episteuon eis ton lesous) "And they believed or trusted in Jesus," John 12:17-18, as a result of their going, hearing, and seeing Him and the fruits of His ministry, John 11:45; John 20:30-31.

THE TRIUMPHAL ENTRY, v. 12-19

1 ) "On the next day," (te epaurion) "On the following day," after the meal in the home of Simon the Leper, with Jesus and Lazarus as guests, John 12:2-11; Mark 14:1-9.

2) "Much people that were come to the feast," (ho ochlos polus ho elthon eis ten heorte) "The large crowd that was coming to the feast," of the Passover, that was now only one day away, Matthew 26:1-2; Matthew 26:6-13. The large crowd coming to the annual Passover was from many provinces of that area, especially from Galilee and Perea where Jesus was widely known.

3) "When they heard that Jesus was coming to Jerusalem," (akousantes hoti erchetai lesous eis lersosluma) "Upon hearing that Jesus was coming into Jerusalem," from Bethany, where He had been for at least four days, John 12:1. The rumor or report was likely circulated by those who had seen Him or heard of His presence in Bethany, at the memorial feast given the previous day by Simon the Leper, Matthew 21:4; Matthew 26:6; Mark 14:3.

1 ) "Took branches of palm trees," (elabon ta baia ton phoinikon) "They took the branches of the palm trees," fronds of palms, symbols of victory, likely alluding especially to the miracle of our Lord’s recently raising Lazarus from the dead, John 12:17-18; 1 Corinthians 15:55-57. Palm fronds are Biblically symbolical of liberation, or victory over death and its power, Hebrews 2:15; Revelation 7:9.

2) "And went forth to meet him," (kai ekselthon eis hupantesin auto) "And went out (of Jerusalem) to a meeting with him,’’ Matthew 21:8 as He entered the city from the East, from Bethany, where He had spent the evenings during the last five days, John 12:1-2.

3) "And cried, Hosanna:” (kai ekraugazon hosanna) "And they cried out, Hosanna," which is taken from the Hebrew and means "Save now," or "Save we pray."

4) "Blessed is the king of Israel," (eulogemenos ho erchomenos) "Blessed is the one who comes," the one prophesied by David, Psalms 118:25-26; Luke 19:38.

5) "That cometh in the name of the Lord." (en onomati kuriou) "In the name of the Lord," or by the authority or direction of the Lord, or Jehovah, Psalms 118:26. These many people who had arrived early from afar camped in the outskirts of Jerusalem, to purify themselves before the Passover, were openly hailing Jesus as the Lord, the Messiah, and the King of Israel, and giving God the glory for His mighty deeds wherever He had gone. This was a thing that infuriated the wicked-hearted, Christ-hating, Jewish rulers in Jerusalem, who had already plotted to put both Jesus and Lazarus to death, John 8:37; John 8:40; John 8:44; John 12:10.

STREWING FLOWERS AND BRANCHES

It was a common practice in the East, and one which on certain great and joyful occasions has been practiced in other countries, to strew flowers and branches of trees in the way of conquerors and renouned princes. Herodotus states, that people went before Xerxes passing over the Hellespont, and burned all manner of perfumes on the bridges, and strewed the way with myrtles. So did those Jews who believed Christ to be the promised Messiah, and the king of Israel: they cut down branches of the trees, and strewed them in the way. Sometimes the whole road which leads to the capital of an eastern monarch, for several miles, is covered with rich silks over which he rides into the city. Agreeably to this custom, the multitudes spread their garments in the way when the Savior rode in triumph into Jerusalem.

- Paxton.

1) "And Jesus, when he had found a young ass," (heuron de ho lesous onarion) "Then Jesus, having found a young ass," or donkey colt, as recounted Matthew 21-7.

2) "Sat thereon;” (ekathisen ep’ auto) "He sat upon it," Mark 11:7; Luke 19:35. And in this manner He rode into Jerusalem.

3) "As it is written," (kathos estin gegrammenon) "Just as it is (exists) as it has been written," foretold or prophesied, thus giving sanction to the trustworthiness of the prophetic Scriptures, Zechariah 9:9; as recounted fulfilled by our Lord, Matthew 21:1-7.

1 ) "Fear not, daughter of Sion," (me phobou thugater Sion) "Do not fear daughter of Sion," but rather "rejoice," 0 "daughter of Jerusalem," and Zion," Zechariah 9:9.

2) "Behold thy king cometh," (idou ho basileus sou erchetai) "Behold your king comes of his own choice," or take notice of your king’s coming to you, John 1:11-12; Mark 11:10-11.

3) ’’Sitting on an ass’s colt." (kathemenos epi polon onou) "Sitting upon a foal of an ass," a young donkey-colt, or the "foal of an ass," Zechariah 9:9; Matthew 21:4-5. By riding in meekness, into the Holy City, on an ass, a beast of burden, rather than upon a war horse, He could readily claim to be the Messiah, the Savior, and that His kingdom was then Spiritual in nature, not of this world’s order, John 18:36.

1) "These things understood not his disciples at the first:” (tauta ouk egnosan autou hoi mathetai to proton) "His disciples did not understand the significance of this dramatic episode at that time, Luke 18:33-34; John 2:22.

2) "But when Jesus was glorified," (all’ hote edoksasthe lesous) "But when Jesus had been glorified," after He was raised from the dead, the Holy Spirit caused them to recall all things He had said to them, John 13:7; John 14:26.

3) "Then remembered they," (tote emnesthesan) "At that time they remembered," the disciples recalled the event, in the light of the prophecy of Zechariah 9:9. And it confirmed them in their faith, Luke 24:44-45; John 7:39.

4) "That these things were written of him," (hoti tauta hen ep’ auto gegrammena) "That these things were having been written about him," as certified by Matthew 21:1-7; Mark 11:1-10; Luke 19:18-28; and by John, this Gospel writer.

5) "And that they had done these things unto him." (kai tauta epioesan auto) "And that they did these things to him,’’ that the masses of the Jewish people who had come to Jerusalem from afar on this occasion praised His entrance into the city of Jerusalem, as definitively foretold by both the Psalmist and Zechariah and cast "Psalms of victory," before Him in the way, Psalms 118:25-26; Zechariah 9:9.

1 ) "The people therefore that was with him," (emarturei oun ho ochlos ho on met’ autou) "Then the crowd of people who were with him, who witnessed," the recent miracle at Bethany, the disciples who had come with Him from Perea, the sisters of Lazarus --- Martha and Mary, and the many devout Jewish women who had wept with Martha and Mary for four days, and many others who stood by, John 11:30-42.

2) "When he called Lazarus out of the grave,’’ (hote ton Lazaron ephonesen ek tou mnemeiou) "When he called Lazarus out of the tomb," with a loud voice, called him forth by name, personally, John 11:43-44.

3) "And raised him from the dead, bare record." (kai egeiren auton ek nekron) "And when he raised him out of and away from the dead," reported it, told it, scattered the report abroad, John 11:45-46; John 12:9-11; Luke 19:37. And Luke explains that they rejoiced and praised God "with a loud voice," for all the "mighty works that they had seen." They could not forebear, would not keep silent, Acts 4:18,­20; 5:28, 29.

1 ) "For this cause the people also met him," (dia touto kai hupentesen auto ho ochlos) "On account of this also the crowd met him," the multitude of other believing Jews from afar, who had come for the Passover and were camping nearby, went out from their camping places to meet Jesus and His disciples, as they came into the city from Bethany.

2) "For that they heard," (hoti ekousan) "Because they heard," had already heard the report of Lazarus’ recent death and our Lord’s raising him up, an event that had occurred only a few weeks earlier, when Jesus retreated to Ephraim, John 11:54.

3) "That he had done this miracle." (touto auton pepoiekenai to semeion) "That he had done this particular miracle," in the raising of Lazarus from the dead; It had been made known to the Pharisees, chief priests, and council of the Jews, who had in turn decreed the death of both Jesus and Lazarus, John 11:47-53; John 12:10-11.

1 ) "The Pharisees therefore said among themselves," (hoi oun Pharisaioi eipan pros heautous) "Then the Pharisees said to themselves," one to another, in frustration, confused, blinded by the god of this world, yet doggedly desiring the death of both Jesus and Lazarus, 2 Corinthians 4:3-4; Ephesians 4:18; Psalms 2:2.

2) "Perceive ye how ye prevail nothing?" (theoreite hoti oil opheileite ouden) "Do you all not realize that you do not profit a thing at all?" The masses of the Pharisee laymen seemed to chide the ruling Pharisees for their measures formerly announced to exclude any from the synagogue who would confess Him, John 9:22; John 9:34; John 12:42-43. And their death threat rumors had also been in vain to stop either Him or the people from following Him, John 5:16; John 5:18; John 8:37; John 8:40-44.

3) "Behold, the world is gone after him." (ide ho kosmos opiso autou apelthen) "Take notice that the world is gone after him," or the greater part of the Jewish laity, they said peevishly, Luke 19:37.

CERTAIN GREEKS WOULD SEE JESUS, v. 20-22

1 ) "And there were certain Greeks," (esan de hellenes tines) "Then there were certain Greeks," men of pure Greek extraction or race, not Jews speaking Greek, as in Mark 7:26.

2) "Among them that came up," (ek ton anabainonton) "Out of those who had come up," as proselytes perhaps from Galilee, Syrophenicia, Decapolis, and perhaps some countries ever farther away. The term "came up" simply refers to the physical heights of the altitude of Jerusalem.

3) "To worship at the feast:” (hina proskunesosin en te heorte) "In order that they might worship at the feast," Psalms 72:9-11; Acts 10:34-35.

1 ) "The same came therefore to Philip," (houtoi oun proselthon Philippo) "Then these approached Philip," perhaps because his name was a Greek name, and may indicate that he had Greek relatives, or could speak to them in Greek more fluently.

2) "Which was of Bethsaida of Galilee," (to apo Bethsaida tes Galilaias) "The one who was from Bethsaida of Galilee," or the Philip of Bethsadia of Galilee. They had perhaps seen, and known, or known of him, as one who would receive them favorably, John 1:43-44; John 14:8-11.

3) "And desired him, saying, Sir," (kai eroton auton legontes kurie) "And they asked him, saying, sir," lord, or master, a respectful term of address. For what purpose one may not be certain, but from our Lord’s response to the report they may have wanted to see Him only as a great site of the city, John 12:23.

4) "We would see Jesus." (thelomen ton lesoun idein) "We desire to see Jesus,’’ or we desire to have a good look at Jesus, an interview with Him, about whom the people are talking everywhere, and the city is in an uproar wherever we turn, John 12:12; John 12:17-19.

1 ) "Philip cometh and telleth Andrew," (erchetai ho Philippos kai legei to Andrea) "Philip then came and told Andrew," not taking the whole responsibility on himself, perhaps with some uncertainty regarding why they wanted to see Him. He went and conferred with Andrew, who also was one of the twelve apostles, Matthew 10:2-3, and who stayed with Jesus through His ministry, Acts 1:13; Acts 1:21-22.

2) "And again Andrew and Philip tell Jesus." (erchetai Andreas kai Philippos kai legousin to lesous) "And Andrew and Philip came and told Jesus," reported to Him, gave Him their request. Andrew was also of Bethsaida, as well as Philip and Peter, John 1:44.

THE LORD’S RESPONSE, v. 23-50

1 ) "And Jesus answered them, saying," (ho de lesous apokrinetai autois legon) "Then Jesus answered them (Philip and Andrew) explaining," whether privately or in the presence of all the apostles is not certain, but apparently with not only John (this writer) but also the other apostles present. It appears that Jesus did not grant the interview to the Greeks, as Gentiles.

2) "The hour is come," (eleluthen he hora) "The hour has come," or arrived, different from His early ministry statement to His mother, often repeated thereafter up to this time when He had said, "mine hour is not yet come," John 2:4; But it had now come to be at hand, John 13:32; John 17:1.

3) "That the Son of man should be glorified." (hina doksasthe ho huios tou anthropou) "In order that the Son of man is glorified," to be glorified, a glory that He voluntarily forfeited in heaven, to come and be born among men, 2 Corinthians 8:9; John 17:4-5; as also indicated John 1:1-2; Philippians 2:6; Hebrews 1:3; Hebrews 1:10.

1 ) "Verily, verily, I say unto you," (amen amen lego humin) "Truly, truly, I assert to you all," in parabolic language.

2) "Except a corn of wheat," lean me ho kokkos tou, sitou) "Unless the grain of wheat," typifying Christ in His lowest state, the state of death, which He "tasted for every man, - Hebrews 2:9; 1 Corinthians 15:36.

3) "Fall into the ground and die," (peson eis ten gen apothane) "Upon falling into the ground dies," for the way to glory and new life is through death, which is "gain" for every believer, and to be in the "presence of the Lord," Philippians 1:21, 2 Corinthians 5:8.

4) "It abideth alone:” (autos monos menei) "It remains alone," unproductive, inactive. Unsown seed does not reproduce. It must be sown or planted. This alludes to Divine, eternal life that existed in Jesus by nature, which was predestined to bear fruit in others, only after the order and by means of His death and resurrection, 1 Corinthians 15:1-4; 1 Corinthians 15:12-22.

5) "But if it die," lean de apothane) "Yet if it dies," is buried in the earth, with dormant germ of life in it, after its kind, Genesis 1:11-12. The end of the grain that dies is the first step to a new harvest.

6) "It bringeth forth much fruit." (polun karpon pherei) "it bears –much fruit," of its nature and kind; The law of the seed is the law of human life and human experience. Men must sow seed to reap grain of an harvest of fruit. They must be willing to die daily, live the life they live daily, for the honor of Christ Jesus and others, Galatians 6:14; Ecclesiastes 11:4-6. True believers must die to self, that Christ in them may fruitfully live in many others, Mark 8:35; John 15:5; John 15:8; 2 Peter 1:4-14.

1 ) "He that loveth his life shall lose it;” (ho philon ten psuche autou apolluei auten) "The one who loves his life loses it," one who is covetous, selfish, puts his own fleshly desires as priority for his life, loses it or lives it in vain, in an unproductive manner, if even a child of God, to be saved, "as if by fire," with no rewards, 1 Corinthians 3:15; Luke 9:24; Luke 17:33.

2) "And he that hateth his life," (kai ho mison ten psuchen autou) "And the one who hates his life," takes it lightly, with restricted covetousness and selfish desires, keeping his body (old nature) under subjection to the will of God, as Paul did, 1 Corinthians 9:19-27.

3) "In this world," (en to kosmo touto) "In this world order," as Paul counted his life as but dross, that Christ might be magnified in him, Philippians 3:7-14; Romans 12:1-2.

4) "Shall keep it unto life eternal." (eis zoen aionion phulaksei auten) "He will keep or guard it unto eternal life," to the joys and rewards given when the body is raised immortal, never to die again, to receive its eternal life to which the soul of the Redeemed are Sealed by the Holy Spirit when they are saved, Philippians 3:21; Ephesians 1:13-14; Ephesians 4:30. Hear Paul’s final occasion for glorifying in the Lord, 2 Timothy 4:7-8.

1) "If any man serve me," lean emoi tis diakone emoi) "If anyone serves me," as my child, my obedient disciple, in common service, John 14:15; John 15:14.

2) "Let him follow me;” (apoloutheito) "Let or allow him to follow me," or to be following me, continually, steadfastly, without fainting or falling by the wayside, Luke 9:23; 1 Corinthians 15:57-58; Galatians 6:9; Matthew 16:24.

3) "And where I am," (kai hopou eimi ego) "And where I am or exist," in heaven, John 13:36-38. The idea is that the Lord would ask none to walk or work under circumstances of life, in following Him, where He had not first gone, Hebrews 4:15-16; 1 Corinthians 10:13.

4) "There shall also my servant be:” (ekei kai ho diakonos ho emos estai) "Out there my common servant will also be found," for as Shepherd and Lord, I will not lead him wrong, John 14:3; John 17:24; 1 Thessalonians 4:17.

5) "If any man serve me," (ean tis emoi diakone) "If anyone serves me," as my disciple, my deacon-like servant, as I have called him to do, Romans 6:6, Galatians 5:13; Colossians 3:24; 1 Thessalonians 1:9.

6) "Him will my Father honour." (timesei auton ho pater) "The Father will honor him," without fail, with certain recognition and rewards, John 14:21; John 14:23; John 16:27; 2 Timothy 4:7-8.

1) "Now is my soul troubled;" (nun he psuche mou tetaraktai) "Now, and to continue, my soul has been troubled," with anxious care and emotional conflict, as He knew what kind of humiliation and death He faced, in a few hours. This is proof of His humanity, as well as His need of rest, food, and sleep, yet without sin, Hebrews 4:15-16; Hebrews 7:26.

2) "And what shall I say?" (kai ti eipo) "And what may I say?" Shall I question your judgement, even of my own decision? The answer is "no." For the spirit is willing, but the flesh is weak. The spirit is the stronger, to do and to suffer all that the Father wills, which He had come to do, John 6:38.

3) "Father, save me from this hour:” (pater soson me ek tes horas tautes) "Father save me out of this hour,’’ or deliver me from this experience? Nay, His spirit repelled the weak desire of the flesh, as He suffered and tasted death for all, for every man, Hebrews 2:9; Philippians 2:5-7; 1 Peter 2:24.

4) "But for this cause came I unto this hour." (alla dia touto elthon eis ten horan tauten)"But on account of this I came into this hour," or for this purpose, to suffer, to die, to rise again, to glorify your name, uphold or reflect your honor and integrity, Luke 22:53; John 18:37. For without death His life would have been fruitless, as a seed preserved, but never sown.

1 ) "Father, glorify thy name." (pater doksason sou to onoma) "Father, glorify your name," or cause your name to be magnified and praised, through what I am to endure for the redemption of your property, the world, and all that is in it, John 3:16; John 10:18. Luke 22:42; John 5:30.

2) "Then came there a voice from heaven," (elthen oun phone ek tou ouranou) "Then a voice carne out of the heaven above," audibly, much as that voice that spoke from heaven at His baptism and transfiguration, Matthew 3:17; Matthew 17:4-5.

3) ’’Saying, I have both glorified it and will glorify it again," (kai edoksasa kai palin doksaso) ’’I have both glorified it and again I will glorify it," in the resurrection, and in the ascension. For the Father first raised Him from the dead, assuring our resurrection as His servants, and second, He dispatched heavenly messengers to leave a message of where He had gone, and assurance that He would return, Romans 8:11; Acts 1:8-11. The voice of the Father assured the Son that He was not throwing His life away or giving it up in vain.

1 ) "The people therefore, that stood by," (ho oun ochlos ho hestos) "The crowd that was standing," nearby, near where He had been speaking and had prayed to His Father, John 12:23-28.

2) "And hearing it, said," (kai akousas elegen) "And listening or giving heed, said;- They heard the voice of the Father, but indistinctly, not clearly, and they surmised or supposed to one another,

3) "That it thundered," (bronten gegonenai) "That it had thundered," that the clouds had given off a thunder in the distance. That John did not conceal or cover up the doubts of the people, attests his integrity.

4) "Others said, an angel spake to him." (alloi elegon angelos) "Others said, an angel has spoken to him," Hebrews 1:14, perhaps judging from the appearance of Jesus, or having overheard the Father’s voice more clearly, supposed it to be an angel that had spoken. For the Pharisees believed in their existence, though the Sadducees did not, Acts 23:8; and angels did then audibly communicate with men, Matthew 1:20; Luke 2:8-16; Matthew 28:2-7; Acts 1:10-11.

1 ) "Jesus answered and said." (apekrithe lesous kai eipen) "Jesus responded and said," to those who were discussing the voice they had heard, but about which they were confused.

2) "The voice came not because of me,’’ (ou di’ he hone aute gegonen) "This voice has not come because of me," for my benefit alone, John 12:28-29.

3) "But for your sakes." (alla di’ humas) "But because of you all," to cause you to know that I have communication with God who is my Father, who has sent me as His Son to be your Savior, John 11:42; Galatians 4:4-5; John 1:14; John 3:16. They were to understand that the cross for Him was victory, the way to the throne of His Father, not to be a defeat.

1 ) "Now is the judgement of this world," (nun krisis estin tou kosmou toutou) "Now and hereafter is (exists) the judgement of this world;- It was then being entered by Jesus in His sifting, trials, and testings, as He began heavily to bear the weight of man’s inhumanities in judgement against and upon Him. The testing ahead was to be of mankind, not of Jesus.

2) "Now shall the price of this world be cast out." (nun ho archon tou kosmou toutou ekblethesetai ekso) "Now and hereafter the prince of this world shall be cast outside and away;- Satan was that counterfeit prince of the power of the air, whom by Divine Decree Jesus was to conquer, and gain the right from His Father, to cast one day, into the bottomless pit. That Prince of this fallen world order is Satan, himself, Luke 10:18; Matthew 12:29; Hebrews 2:14.

1 ) "And I, if I be lifted up from the earth," (kago ean hupsotho ek tes ges) "And I, if I am lifted up out of and away from the earth," fulfilling the purpose for which He came, Luke 19:10; John 3:14-15; John 8:28; Romans 5:8; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24. The cross draws men to His throne and to Him.

2) "Will draw all men unto me." (pantas helkuso pros emauthon) "I will draw all men or things to myself," in the resurrection, and final judgement, John 5:18-19; 2 Timothy 4:1-2; Hebrews 9:27-28. The term "all things," I will draw to me, is a literal meaning of the language used in the original here, and refers to the eventual restitution of all agencies, governments, and creatures of creation under His jurisdiction and judgement, Acts 3:21; Romans 8:22; Romans 8:3, 1 Corinthians 15:24-28.

1 ) "This he said, signifying,’’ (touto de elegen) "Yet this he said," (semainon) "Signifying or identifying," through the phrase "lifted up from the earth," John 12:32; John 3:14-15; John 8:28.

2) "What death," (poio thanato) "By what kind of death," that was by crucifixion, the nailing of the human body upon a cross and fastening it up in an upright position as an object of abject shame before the world, accursed, Deuteronomy 21:23; Galatians 3:13.

3) "He should die." (emellen apothenskein) "He was about to die," John 18:32; Joshua 8:29; John 19:31. This death of the Christ on the cross would give to Jesus the power-right to have dominion over and eventually cast Satan into the bottomless pit.

1 ) "The people answered him," (apekrithe oun auto ho ochlos) "Then the crowd replied directly to him," rebutting His testimony that He was to be crucified, in the ultimate of humiliation, to redeem them from the curse of sin, Himself being cursed for them, Galatians 3:13; Galatians 6:14; Isaiah 5:11-12.

2) "We have heard out of the law,’’ (hemeis ekousamen ek tou nomou) "We have heard out of and from the law," as recounted to us in the Old Testament Scriptures which they were to search, John 5:39; and which were "true from the beginning," Psalms 119:160; John 10:34; John 15:25.

3) ’’That Christ abideth forever:’’ (hoti ho Christos menei eis ton aiona) ’’That the Christ remains into the age," the Messiah-Redeemer should remain forever, based on Psalms 72:17; Psalms 102:23-27; Isaiah 9:7, Romans 5:18; Ezekiel 37:25; Daniel 7:14.

4) "And how sayest thou," (kai pos legeis su) "And how do you say," or can you then contend, or explain to us. They were slow of heart to believe, Luke 24:25-27; Luke 24:44-45.

5) "The Son of man must be lifted up?’’ (hoti dei hupsothenai ton huion tou anthropou) "That it is necessary that the heir of man be lifted up?" as stated here, and in John 3:14-15; John 8:28. This is the general term for describing the manner of ghastly, heathen form of death by nailing a living criminal upright on a tree to let him die, Deuteronomy 21:23; Galatians 3:13.

6) "Who is the Son of man?" (tis estin houtos ho huios tou anthropou) "Who is this heir of man, of mankind?" The answer is that He was, though He had told them, Luke 19:10.

1 ) "Then Jesus said unto them," (eipen oun autois ho lesous) "Then Jesus said directly to them," to those who were slow-hearted believers, seeking more knowledge or understanding. They did not comprehend how or why the Messiah could or should die. Why, because their false teachers had not taught them truth concerning the ceremonies, or the sacrifices, or the prophecies, etc. See Isaiah 53:1-12.

2) "Yet a little while is the light with you." (eti mikron chronon to phos en humin estin) "Yet (for) a little time the light is (exists) among you all," the "light of the world," and the light and life-giving one, John 1:4-5; John 1:9; John 7:33; John 8:12. So little time is left to work that none should trifle it away in profitless speculation.

3) "Walk while ye have the light," (peripateite hos to phos echete) "You all walk while you have the light," or follow me while I give you light, understanding, guidance, from the old to the new covenant way of worship and service to my Father, John 8:12; Matthew 5:15-16; Walk after me, and keep on walking, not after Moses, is the idea, Luke 9:23; Hebrews 3:1-6.

4) "Lest darkness come upon you:” (hina me skotia humas katalabe) "in order that the darkness not overtake you," and you can no longer walk, or work on, following me, and causing others to do the same, John 9:4; 2 Corinthians 4:4; 2 Corinthians 4:3; 1 Thessalonians 5:4.

5) "For he that walketh in darkness," (kai ho peripaton en te skotia) "And the one who walks about in the darkness," trifling and fittering away time, in moral, ethical or questionable ways. These were among those who had followed "blind guides," of Phariseeism and Sadduceeism, and many were about to enter eternal darkness, without hope, while they had the light of the world before them, Matthew 23:24; Matthew 23:26.

6) "Knoweth not whither he goeth." (ouk oiden pou hupagei) "He does not know or perceive where he is going," does not realize the dangers and perils before him, John 11:10; Jeremiah 13:16; 1 John 2:11.

1) "While ye have light," (hos to phos echete) "While you all have the light;- Both John the Baptist and Jesus had witnessed that Jesus was (exists as) the Light of the world, the light giver, the center of all spiritual and eternal hope and help, John 1:4-9; John 8:12.

2) "Believe in the light." (pisteuete eisto phos) "You all believe in the light," that was prophesied, foretold, sa 9:2; Malachi 4:2; Who has now come, t 4:15, 16 The phrase "children of light" means of influence, as lightbearers for Him.

1 ) "That ye may be the children of light." (hina huioi photos genesthe) "In order that you all may come to be (recognized as) heirs of light," heirs of Him who has brought life and immortality to light, 2 Timothy 1:10. You all should continually be light-reflectors to help others. For this is what Jesus had already called His own church-followers, Matthew 5:15-16; Ephesians 5:8.

4) "These things spake Jesus," (tauta elalesen lesous) "These things Jesus spoke," explained, advised, or instructed to a mass of hearers, and to His disciples in a public place, John 21:25.

5) "And departed, and did hide himself from them." (kai apelthon ekrube ap’ a uton) "And upon going away he was hidden from them, "to avoid an insurrection, or a mob scene at the Passover season, John 8:59; John 11:54.

1 ) "But though he had done so many miracles before them," (tosauta de autou semeia pepoiekotos emprosthen auton) "Then while he did so many signs before them," more than the 35 that are recorded in the Gospels, John 7:31; John 11:47; John 21:25, or in their presence, performed so many miracles that gave evidence of His supernatural being, that caused many to glorify God, John 3:2; Mark 2:10-12.

2) "Yet they believed not on him:” (ouk episteuon eis auton) "They did not believe or trust in him:".

1) "That the word of Esaias the prophet might be fulfilled," (hina ho logos Esaiou tou prophetou plerothe) "in order that the word of Isaiah the prophet might be fulfilled," affirming the truthfulness, accuracy, or trustworthiness of the Scriptures, Psalms 119:160. For the Scriptures "cannot be broken," John 10:35, because they would not believe, Isaiah foretold this rejection.

2) "Which he spake, Lord," (hon eipen kurie) "In which he said, Lord," or Jehovah, meaning the one who is to come.

3) "Who hath believed our report?" (tis episteusen te akoe hemon) "Who believed our report?" or trusted our testimony, Isaiah 53:1.

4) "And to whom hath the arm of the Lord been revealed?" (kai ho brachion kuriou tini apekaluphthe) "And to whom was the arm of the Lord revealed?" The term "arm of the Lord" refers to the miracles Jesus did to show His power, when it was spoken. Isaiah appears to have been in human despond, disappointment, at his prophetic message from God. Isaiah did not stop there, however. He proceeded to give the most vivid description of the coming sacrifice of Jesus Christ, as the Lamb of God, contained in the Old Testament, Isaiah 53:2-12; Romans 10:16.

1 ) "Therefore they could not believe," (dia touto ouk edunato pisteuein) "On account of this they were not able to believe;- Having both fulfilled the prophecies concerning Himself, and performed miracles before their eyes, yet they would not believe, Matthew 23:37. Our Lord withdrew His conviction, so that they could not believe, John 8:24; Hebrews 3:7-8; Hebrews 4:7.

2) "Because Esaias said again," (hoti palin eipen Esaias) "Because Isaiah again said," further prophesied regarding Israel, those who were misguided by their religious rulers, who would receive the "greater damnation" for leading and confirming them in obstinate rejection of the revealed Messiah, Isaiah 6:10; Matthew 23:13-14.

1) "He hath blinded their eyes," (tetuphloken auton tous ophthalmous) "He has blinded their eyes," spiritually, Isaiah 6:9-10. After Israel willfully saw: 1) Fulfilled prophecies of Him, and 2) Miracles that He did, and willfully closed their eyes and stopped their ears, and would not believe, John 8:21; John 8:24.

2) "And hardened their heart;” (kai eporosen auton ten kardian) "And he has hardened their heart," after they had seen Him, heard His Father’s voice from heaven, seen the miracles that He had done, benefited from them physically, but would not believe, Matthew 23:37.

3) "That they should not see with their eyes," (hina me edosin tois ophthalmois) "In order that they might not see with their eyes," any more miracles that He would show them, except one, which was His resurrection, Matthew 16:1-4.

4) "Nor understand with their heart," (kai noesosin te kardia) "And understand with the heart," having it blinded by the god of this world," 2 Corinthians 4:3-4.

5) "And be converted," (kai straphosin) "And might turn," from their chosen course of unbelief, which they followed, beyond God’s day of limitation, Proverbs 29:1; Hebrews 4:7.

6) "And I should heal them." (kai iasomai autous) "And I will cure them," of the malady of sin and its judgement. Though none knows what day, what hour, or what moment God may withdraw His mercy and call to sinners to repentance, there is a day of limitation, Proverbs 1:20-31; 2 Corinthians 6:2; Hebrews 4:7; Luke 16:31.

1) "These things said Esaias," (tauta eipen Esaias) "Isaiah said these things in prophecy," in the presence and under the Spirit of God, as recognized by the apostle John, as here recounted, Isaiah 6:1. Isaiah saw the Lord Jehovah (Jesus), high and lifted up, exalted before the Father, to be honored, adored, and worshipped.

2) "When he saw his glory," (hoti eiden ten doksan autou) "Because he saw his glory," His majestic appearance that reflected His Divine attributes of Holiness, mercy, love, and justice, etc., Isaiah 1:1-3.

3) "And spake of him." (kai elalesen peri autou) "And he spoke concerning him," and of His appearance, and emotions in His presence, as he received his message from this Holy one, to bear to an unholy people, a truly "Great commission," Isaiah 6:6-12; And these Scriptures, as prophecy, to speak of "Him," the Redeemer, Acts 10:43; Revelation 19:10 c; Acts 1:8.

1) "Nevertheless among the chief rulers," (homos mentoi kai ek ton archonton) "Nevertheless even out of or from the chief rulers," or administrative rulers, in contrast to mere councilors or advisers.

2) "Also many believed on him;” (polloi episteusan eis auton) "Many believed or trusted in him," as Nicodemus, a ruler among them had done, John 3:2; as well as Joseph of Arimathaea, who remained a secret disciple, not openly avowing his allegiance to Him, until after His death, John 19:38.

3) "But because of the Pharisees," (alla dia tous Pharisaious) "But on account of the Pharisees," and their hate for and death threats against Him, Lazarus, and even excommunication threats against those who might confess that He was the Messiah, whom they should receive, heed, Deuteronomy 18:15-19; John 5:16; John 5:18; John 12:10-11; John 9:22.

4) "They did not confess him," (ouch homologoun) "They did not confess," or make it publicly known, as Nicodemus and Joseph of Arimathaea did, Romans 10:9; Matthew 10:22; Luke 12:8; John 7:13.

5) "Lest they should be put out of the synagogue:" (hina me aposunagogoi genontai) "In order that they might not be put out of the synagogue," excluded from the worship, services, and religious and social privileges of the synagogue, John 9:22; John 9:34; John 16:2.

1 ) "For they loved the praise of men," (egapesan gar ten doksan ton anthropon) "Because they loved (held prior affections for) the praise (plaudits) of men," the glory one might receive from men, an error of Balaam, who pursued a course of reward in popularity and applause, or the praise of men, Judges 1:11. They, as obstinate rulers were law- keeping -job- holders, John 4:4.

2) "More than the praise of God." (mallon eper ten doksan tou theou) "More than they loved or cared for the glory of God," the sanction of an holy God, who judges men on the basis of their purposes and intents of their hearts, as well as by their deeds; Matthew 5:20; Matthew 6:1-8; Matthew 23:1-7; Matthew 23:12, Romans 2:29. For those who confess Him openly shall one day have His high praise personally, Proverbs 28:13; Matthew 10:32; Luke 12:8.

1 ) "Jesus cried and said," (iesous de ekraksen kai eipen) "Then Jesus cried out and said," with a loud voice, with vehement oratory, addressed to all who could possibly hear His physical crying appeal, an unusual form of address by Him, Matthew 12:19, reaching out His hand to help, Romans 10:21; Isaiah 65:2.

2) "He that believeth on me," (ho pisteuon eis eme) ’’The one who believes in me;- This was His last cry to the world, as a prophet, with loud emotional emphasis, as the Savior, the Messiah, the Son of God, John 1:12; John 13:14-18; John 13:36; John 8:21-24.

3) "Believeth not on me," (ou pisteuei eis eme) "He believes not only in me," alone, in isolation from Him who sent me, John 3:17-18; Romans 1:16; yet, an excessive craving for the praise of men leads to many acts against what they believe to be right, and against their own conscience,

4) "But on him that sent me." (alla eis ton pempsanta me) "But also in the one who has sent me," Mark 9:37; John 5:24; Galatians 4:4-5; John 17:4-5.

Summarily, Jesus affirmed that as an ambassador for the Father to believe on and follow Him was to do the same to His Father, as well as to reject Him was to reject the Father, John 12:23; John 12:30; John 12:43; John 7:16; John 8:42.

1) "And he that seeth me," (kai ho theoron eme) "And the one who beholds me," as the wise men saw Him, worthy of worship, as John the Baptist saw Him, anointed of God, Matthew 2:11-12; John 1:29-34; John 6:40.

2) "Seeth him that sent me." (theorei ton pempsanta me) "Beholds the one who has sent me," recognizes the true and living God who has sent me here among you all, John 14:9, whom to know is eternal life, John 5:24; John 17:3; Jeremiah 9:23-24. For I and my Father are one, John 10:31. Jesus was a transparency through which His Father was seen, the very express image of His Father, Hebrews 1:3.

1) "I am come a light into the world," (ego phos eis ton kosmon elelutha) "I have come, of my own choice, as a light into the world," John 12:35-36, foretold of olden times, and fulfilled before your eyes, yet appearing, shining, Isaiah 9:2; Isaiah 42:6-7; Matthew 4:15-16; John 1:4-5; John 8:12. He came to liberate men from their native, inherent darkness.

2) "That whosoever believeth on me,’’ (hina pas ho pisteuon eis me) "In order that everyone who trusts in me," inclusive of all, exclusive of none, who wills to know or to do His will, as responsible or personally accountable persons, John 7:17; Romans 14:11-12; Matthew 11:28; Matthew 23:37.

3) "Should not abide in darkness." (en te skotia me meine) "May not remain in the darkness." Their remaining in darkness independent on their voluntarily believing in or receiving Him, when He reveals Himself to them, through His Word, His Spirit, the testimony of His people, and the church, Proverbs 1:20-31; Matthew 11:28; Isaiah 55:6-7; John 6:37; John 5:43; Revelation 22:17.

1) "And if any man hear my words," (kai ean tis mou akouse ton hrematon) "And if anyone hears my words," summarizing His previous teachings, focusing attention, on the heart of His message of redemption, accountability, and judgement.

2) "And believe not," (kai me phulakse) "And keeps or guards them not,’’ John 8:21; John 8:24.

3) ’’I judge him not:" (ego ou krino auton) "I do not judge him,’’ at this time, for I am come this time, not to judge, but to seek, and suffer, and save, Luke 19:10; John 5:45; John 8:15; John 8:26.

4) "For I came not to judge the world," (ou gar elthon hina krino ton kosmon) "For I came not in order that I might judge the world," the present world order, John 3:16-17.

5) "But to save the world." (all’ hina soso ton kosmon) "But in order (for the purpose) that I might save the world," both mankind and the fallen, groaning universe that is also under the curse of sin, Romans 8:20-23; Acts 3:20-21. Colossians 1:20; 1 Corinthians 15:24-28.

1 ) "He that rejecteth me," (ho altheton eme) "The one who rejects me," when I am offered to him, indicating the privilege that every responsible person has of personally receiving Him or rejecting Him, as Savior and Lord, John 7:17.

2) "And receiveth not my words," (kai me lambanon ta hremata mou) "And receives not my words," Deuteronomy 18:15,­19; Acts 22:23, testimony and appeals, through fulfilled prophecy, through miracles that He did to attest the validity of His word, John 1:11; Matthew 23:37; John 5:43-44.

3) "Hath one that judgeth him:- (echei ton krinonta auton) "He has the one judging him," one source of judgement, the embodied statement of truth, regarding right and wrong, as set forth in the Word of God, that renders men without excuse, Luke 16:25.

4) "The word that I have spoken,’’ (ho logos hon elalesa) "The word which I spoke," or have spoken already, words of truth and inspiration, John 13:18; words accompanied repeatedly by miraculous signs, to validate my testimony as Divine, even as God validated words of Moses, Exodus 4:4-5; John 20:30-31.

5) "The same shall judge him in the last day," (ekeinos krinei auton en te eschate hemera) "That word will judge him in the last or final day," the day of judgement. The Word of truth shall judge every man at His certain hour of Divine judgement, Hebrews 9:27; 1 Corinthians 3:8-15; Revelation 20:12. Nothing personal, on the part of the judge, no prejudice, will enter into anyone’s judgement. Each will be judged on the basis of his personal response to what he has heard and his opportunities of light.

1) "For I have not spoken of myself;- (hoti ego eks emautou ouk elalesa) "Because I did not speak out of or from myself," or just for myself, as a mere man speaks, John 5:30; John 7:16-17; John 7:28-29; John 8:26; John 8:28; John 8:38. He did not speak of His own resources.

2) "But the Father which sent me," (all’ ho pempsas me pater) "But the Father who has sent me," John 14:10; John 14:31.

3) "He gave me a commandment," (autos moi entolen dedoken) "He has given me a commandment," a law, rule, or mandate, that I came to obey, to fulfill, or to do, John 3:16; John 6:38; John 11:4-5.

4) "What I should say," (ti eipo) "What I may say," or determinations and decisions I should make in all matters, John 5:30. He did not create His teachings, or originate them, is the idea.

5) "And what I should speak.’’ (kai ti laleso) "And what I may speak," John 8:38; John 14:10; John 14:24, The Father gave Him the doctrine, yet He expressed it in the person of His humanity which did no wrong, Hebrews 7:26.

1) "And I know that his commandment," (kai oida hoti he entole autou) "And I perceive or know that his commandment," to those who are lost, the purpose, intent or object of it, John 3:17; John 12:48.

2) "Is life everlasting” (zoe aionios estin) "Is (exists as) eternal life," results in eternal life for those who hear, repent, believe, receive, or obey Him and His words, which I have given to the world, Matthew 4:17; Luke 13:3; Luke 13:5; Luke 14:35; Matthew 11:18; John 6:37.

3) "Whatsoever I speak therefore," (ho oun ego lalo) "Then what things I speak," and everything that I speak, have Divine authority behind them, even as He spoke to you all at my baptism, "Hear ye Him," and as my mother told the servants, "whatsoever He saith unto you, do it," Matthew 3:17; John 2:5; John 6:63.

4) "Even as the Father said unto me," (kathos eireken moi ho pater) "Just as the Father has directed me," John 8:38; John 5:30; Galatians 4:4-5; John 17:4-5.

5) "So I speak." (houtos lalo) "Thus I speak," John 14:10; John 14:24, and you all are my friends if you do what I tell you to do, John 15:14; John 13:34-35; Hebrews 10:7. He was to announce to them that the Father had offered eternal life to every man, as a gift, through faith in Him, John 10:27-29; 1 John 5:12; 1 John 5:11.