The first three ‘Synoptic’ Gospels adopt a common viewpoint. The 4th Gospel—John—is ‘maverick,’ unconventional, not repeating, but breaking new ground. Importantly, John emphasizes individualism. Contrary to the collective culture of his day, Jesus repeatedly calls for decisive individual belief. Statements like, ‘the one who believes…,’ abound; response to Jesus has to be personal to be real. Here, Jesus engages in extended conversations with individuals. The term ‘church’ (ekklesia) never appears in John; his corporate symbols—the Flock & the Vine—prioritize the individual’s relation—as ‘sheep’ or ‘branch’ to Jesus–over intra-community relationships. For John, the Church is vacuous without the believer’s personal relationship with Christ. Let’s use this study of John to cultivate our personal, intimate relationships with Christ.

John’s gospel is different from the other gospels as well as the NT epistles. His brilliant way of writing reaches the unbelieving Greeks as well as the Jewish people. He presents Jesus as the eternal Word of God as well as the personal Word, not just a divine principle. This challenged everyone, both Jews and Gentile philosophers to have a right relationship with Him, to believe in Him and to receive Him.

The Jews needed to receive him as the divine Son of God, as God. The Greeks need to align themselves not with a principle but with a person. How will we respond?

There are two things to consider in this section. First, many of us need help to understand the structure of the Prologue (Jn. 1:1-18). In 1:1-13, John anchors the life of Jesus in Genesis 1, & we see Jesus as God’s Word bringing light into darkness. Then in 1:14-18, John retells the same story but this time from the book of Exodus, & specifically God dwelling among his people in the Tabernacle (Ex. 25:8). Second, whether Jesus comes as Light or to dwell among people, the question is, “How will people respond to him?” In John 1:11-13, we read of the majority of people rejecting Jesus as the true Light, and only a few receive/believe him. Later, John encourages us to not only believe in Jesus, but to continue to receive from him as we journey with him (Jn. 1:16-17).

Incarnation is ridiculed as an outdated myth or mere metaphor. Yet, it’s an essential tenet of Christian Faith. Our salvation depends on it. John’s Gospel proclaims, “The Word became flesh.” ‘The Word’ (Logos) is not personified, but a person. God the eternal Son, while retaining his divine nature, assumed a human nature (via Virgin Mary) becoming one person with two natures. ‘Bethlehem’s Babe’ was the pre-existing Logos, the Trinity’s Second Person. Since ‘only God can save us,’ Jesus Christ must be God. Since, ‘the un-assumed is not healed,’ he must be fully human to thoroughly save us. Scripture affirms ‘both poles’—Christ’s Person is God’s pre-existing Son (with the divine nature) “sent by the Father, came down from heaven above,” as Jesus repeatedly declared. Plus, incarnation adds a 2nd ‘personalized’ human nature, to God’s immortal Son, so he could die a human death for our salvation, enabling believers to become God’s children.

John the Baptist, who has been sent by God to prepare the way of the Lord is questioned by the religious Jewish leaders because he is baptizing people. These religious leaders considered his actions to indicate that he was some kind of prophet or messiah. However, John denies being Elijah returned, or a prophet or the messiah. He quotes Isaiah 40:3 saying he is a voice. His calling is to prepare the way of the Lord, or we could say he is pointing people to the coming Christ. His ministry is to call people into a right relationship with God so they can receive Christ.

We may find ourselves in a similar situation that the people of Israel found themselves in at that time. We may think we are okay but actually our relationship with God may not be what it should be. God is calling us to respond and renew and restore a right relationship with Him.

Typically when we think about sin our minds tend to immediately think about bad things we’ve done, thought, or spoken, or to things we should have done but didn’t. So when we read: “Behold the Lamb of God who takes away the sin of the world” (Jn. 1:29) we can tend to fall into our default understanding of sin, and interpret this verse as Jesus dealing with all our individual sins. But in John’s Gospel, sin specifically points to ‘unbelief’ (Jn. 16:8-9). With this understanding, what Jesus ‘took away’ is our unbelief in him & in God! John the Baptist announces that Jesus is the ‘Lamb of God’, that is, the Passover Lamb that took away our deep-seated unbelief in God. As the sacrifice for us, he reverses our condition of unbelief & brings us life, intimacy & real relationship with God once again. We couldn’t do this by ourselves & that’s why God’s love compelled him to step in & do it for us. The question before each one of us is “How will we respond?”

Slogans say “Jesus Saves.” But saves from what? When the Baptist’s identifies Jesus as “God’s Lamb who removes sin,” we echo, “Yes, Christ died from our sins—paying the penalty for our wrongdoings.” That’s true, but that’s not what’s meant here. In John’s unique perspective, singular ‘sin’ means unbelief, a lack of faith—our root problem. John’s ‘Lamb of God’ is the incarnate Word as ‘the Living Revealer’ to resolve our unbelief. God’s Son who’s one with the Father is uniquely qualified to reveal God. Jesus’ life & supremely his death, reveal God’s own being, love & mercy. Salvation is via revelation; it’s not binary, but an ongoing fostering of experiential knowledge. Jesus’ 7 ‘signs’ and 7 ‘I AM’ sayings incrementally unveil God. The charge to “Look, behold” invites our spiritual perception of Jesus’ revelatory life & death & by believing to gain & grow in God’s life.

John’s gospel records the first encounter that Jesus’ followers had with him. This account narrates different people, different ways in which they react to Jesus, as well as different responses to their first encounter with Jesus. Everyone’s initial response to meeting Jesus may be different and incomplete. As time goes on and we get to know and experience different aspects of who Jesus is, we have a progressive revelation of him. We continually see greater things than we did before. John invites the readers of his gospel to encounter Jesus by giving a narrative of some of His first followers. Encountering Jesus is necessary in order to follow Him long term. We all need continuous encounters with Jesus as we journey with him.  

Many people are familiar with Jesus turning water into wine. This miracle is not some random display of his power. Rather, it points to God’s abundance , the promised characteristic of his coming era (Isa. 25:6-8; Jer. 31:12-13) when all things would be restored. In Jn. 2:1-11, the headwaiter & the disciples are ambushed (taken by surprise) by this abundance. How did they respond? The disciples saw God at work & believed, the head waiter did not. He chose to ‘reason away’ what he knew had happened. God is still ambushing us today with his abundance.  How will we respond?

John’s ‘Gospel of Signs’ begins with two defining episodes: the Cana wedding signifies blessing and abundance; Jesus is the (secret) hero. In contrast, Jesus’ Temple action arouses opposition and hostility. Psalm 69:9ff portends his rejection, shame, and death. The Jewish leaders oppose Jesus; they misunderstand and reject his enigmatic ‘sign’— ‘Destroy this temple and I’ll raise it up in 3 days.’ Jesus lost this public honor/shame contest; he’s shamed before everyone–going from hero to ‘zero.’ Will his disciples follow him, sharing both his blessing and his shame? Resurrection vindicates Jesus and enables the disciples’ understanding. But, until then, they follow Jesus by faith, lacking full understanding. Even today we don’t have all the answers—why did this happen (or not happen)? One day there’ll be answers; until then let’s walk by faith in the risen Jesus

The encounter between Nicodemus and Jesus is well known in light of the topic of “being born again.” Many people want Nicodemus to be an example of someone who is born again. However, we never have a clear indication that he believed or was born again. He is a person who is ambiguous when it comes to being a follower of Jesus. He is probably an example of people described in John 2:24-25. Based on how Jesus speaks to him in the plural “you” in 3:12, he is also a representative of his fellow Pharisees and Jewish rulers. Yet, at the same time he did come to Jesus apparently secretly. He is a difficult person to understand. He could be a warning to us that we should be clear and intentionally follow Jesus, believing in Him not merely because of signs but believing that we would have eternal life. 

What is God’s salvation based upon? John 3:16 tells us it’s Love! His love is not a feeling that waxes & wanes depending on our behaviour. His love is a commitment to us & is steadfast, because love is who God is (1 Jn. 4:8b). God has always been love. It wasn’t something he decided to do in the New Testament. But unfortunately that’s how many people think about God. They think the God of the Old Testament was a mean & angry judge just waiting for them to mess up so he could strike them down. But the OT does not at all present God in this way. His love extends from the first page to the last of the entire Bible. God loves the world so much that he gave his very best to us, his very own Son who brought us eternal life. His coming presents each of us with a critical moment of decision, though. Will we accept his offer of salvation?

The 4th Gospel depicts John & Jesus baptizing simultaneously–contradicting the other Gospels. Was Jesus really a Baptist? One solution notes that it’s Jesus’ earliest ministry—his ‘Year of Obscurity’—which the Synoptics omit. In this period John isn’t ‘the Baptist;’ he’s ‘John the Witness.’ John’s singular role is ‘playing second fiddle’ to Jesus—a task John embraces, playing it well & gladly. Let’s ask the Lord: ‘What’s my role at this time?’ John believed and confessed Jesus, succeeding where Nicodemus failed. John produced disciples; some turned out well (e.g. Andrew, etc.), others poorly. The latter envied Jesus’ baptizing success; that’s an ‘earthly response.’ When questioned, John reiterated Jesus’ superiority & his own subordinate status as Christ’s ‘best man,’ declaring ‘he must increase & I decrease.’ Let’s learn from John’s exemplary example.

This is the second time in this gospel where Jesus has a one-on-one with a person. This narrative follows closely after the meeting with Nicodemus. Hence, these two encounters should be compared with each other. The differences between the Nicodemus and the Samaritan woman are striking. Their responses are also very different. Initially they both don’t understand what Jesus is talking about. However, eventually we will see that the woman has a better response than Nicodemus. We can see the heart of Jesus in how he seeks out the Samaritan woman and in the way he speaks with her. Jesus is breaking down barriers between people. This should both challenge us and bring us hope.

God is not only one who promises to bring us back into right relationship with himself, but he also does everything in order for that to happen. On the cross, Jesus promised that God’s forgiveness & salvation were both available to us through his death on that cross. Are those merely sweet, sentimental words from a dying man? No, they are his sure promises! So how do you & I know that they were fulfilled? God raised Jesus from the grave. Raising Jesus was God’s way of letting you & I know that he was fully satisfied. Now you & I can be assured that what Jesus promised, God endorses.

We read John 4 as a ‘one-off, stand-alone meeting’ between a man (Jesus) & a woman (a Samaritan) at the village well. The first readers read it differently, as the latest in a series of such encounters stretching back to Israel’s Patriarchs. Lacking this perspective, we miss insights that were obvious to them. Let’s become better Bible-readers by adopting their view. John 4 is ostensibly a ‘betrothal type-scene,’ where major Bible-characters meet their future spouse. We compare and contrast Jesus’ well-encounter with those of Isaac/Rebekah, Jacob/Rachel, and Moses/Zipporah. ‘Connecting the dots’ raises new issues: Is Jesus the Samaritan woman’s ‘7th man,’ her perfect husband? Is she Jesus’ ‘spiritual &/or symbolic spouse’? We reject such allegorizing.  The key issue is: Why does the 4th Gospel subvert this literary device–the OT ‘Wedding-at-the-Well’ scene?

After the Samaritan woman asks for the living water, Jesus responds by asking her to bring her husband. Once she finds out that Jesus knows everything about her past, she perceives that he is a prophet. She then asks him about the right place of worship. This is probably not merely a way to avoid the issue of her marriages but is actually a pressing concern she has. The Jews and Samaritans disagree about worship location and she wants a clear answer. Jesus indicates that the time or age has changed and therefore worship, including the “right place” has changed. It is no longer about place but it is about a person. Worship is directed toward the Father and needs to be worship that corresponds to God who is Spirit. Worship must be in spirit and truth. The writer of this gospel does not elaborate on what this looks like. This should cause us to realize that worship has a larger scope than we might think. True worship is directed to God the Father and is according to who He is. He is Spirit and in Him is truth. Let us be those who seek to worship Him according to who He is. The Father seeks such true worshipers.

Our God is & always has been a lover of all people. And because of that, his mission is simply to reach all people & bring them into a relationship with himself. We see his heart in Genesis 12 as he calls Abraham to follow him in order that Abraham can bless all people on earth. Well that desire didn’t wane in God even after centuries of failure and disappointment from Abraham’s descendants. When Jesus came, he carried God’s mission forward mostly to the Jews. But in John 4, we see him intentionally travelling through a Gentile territory. At first one might think he did this so he could make his journey home that much faster. But when we examine this text closer we see that Jesus went there on purpose to reach people with that blessing God promised through Abraham. God’s salvation is for all people & Jesus makes that clear by his precedent-setting journey through Samaria. And today, God invites us into that very same mission so that his blessing, his salvation, can reach all people.

Jesus’ healing the official’s son completes the series of signs beginning with changing water to wine. These two episodes form a matching pair of ‘Miracle-Quest’ stories.’ Both begin with a request, followed by Jesus’ rebuke, before he responds with a miracle—here a ‘remote healing’—which becomes a catalyst for faith in Jesus. Such miracles are ‘signs’ highlighting Jesus’ identity as more than a miracle-worker, as God-incarnate. Not all Jesus’ ‘signs’ resulted in such recognition and saving faith; Nicodemus takes Jesus merely as a miracle-worker; this official goes beyond that. Some depreciate ‘signs- based belief,’ linked with miracles, as “suspect, preliminary, immature faith,” inferior to ‘word-based faith,’ founded on Jesus’ teaching. But why is the official’s faith (produced by Jesus’ healing-miracle) inferior to the Samaritans’ faith, resulting from Jesus’ 2-day visit? All of Jesus’ signs—including healings, miracles, etc.—are recorded so we “would believe Jesus is the Christ, the Son of God, and… have life in his name.” Today the same Jesus still heals and helps in order to draw people into a saving relationship with him.

The healing of the sick man at the pool is a demonstration of the generosity and grace that God has towards suffering humanity. Without the man requesting anything, Jesus asked him if he wanted to get well. The man is stuck in his preconceived idea of how he can be made well. Jesus directs the man to stand and take up his bed and walk without any inclination that the man has faith, which he proceeds to do. The troubling part of this story is the man’s apparent lack of a positive response to the Lord’s healing. There is no indication that he has a positive response of faith, nor even any hint of appreciation or thanks. God is so generous even to those who do not have an appropriate response. This man’s response is in contrast to the Samaritans as well as the royal official in chapter 4. The healing here has not resulted in a faith response that Jesus is the Christ, the Savior of the world. This indicates that miracles do not always result in people coming to faith. We need a faith response to whatever the Lord does for us.

After the invalid was healed (Jn. 5:1-9a), things went bad because Jesus healed on the Sabbath. The Jewish leaders were outraged because it was a day of rest. Jesus explained that God was still working to give life & judge as babies were born & people died. God didn’t take a day off one day a week. If he did, life would collapse. 

Jesus explained that as his Father still worked to give life to people, he likewise worked to give people life. That threw gasoline onto the fire, & the Jews accused Jesus of blasphemy: making himself equal with God. So Jesus began to graciously show them how he was working with God by giving life and judging as only God could. With that having been said, Jesus told people that to have eternal life they were to believe in him. Jesus is still working the works of God today to bring eternal life to all people, and he asks us to work together with him.

John’s Gospel was written in…the ancient Middle East. Consequently, we often miss what’s obvious to the original audience. Jesus’ ‘apprenticeship analogy’ is a case in point. Apprenticeship enabled sons to learn their father’s trade; Jesus and Joseph, his (putative) father, were carpenters. Now Jesus applies this metaphor to his ongoing relationship to God, his Father. It’s a unique window into the intimate Father-Son relationship of showing/seeing, loving/submitting, hearing/ speaking, doing/imitating. Jesus calls his disciples into apprenticeship to him. This isn’t the ‘Great Commission’ of discipleship; it’s the “Great Invitation’ into an intimate relationship with Jesus Christ. Let’s all become apprentices to the risen Jesus!

Jesus gave a strong word to the Jewish leaders to show them that there were multiple witnesses to him which should have caused them to believe. He mentions God the Father, John the Baptist, his own works (which were the Father’s works) and finally scripture itself. Jesus said that Moses wrote about him. However, he tells them that since they don’t believe Jesus that indicates they don’t believe Moses either. 

However, the scriptures point us to Christ so how we read the scripture is very important. If our reading or studying is for ethics or morality, we will not receive life. Only by meeting Christ in scripture will we receive eternal life. 

Most people have probably at least heard of Jesus’ miracle of feeding the 5,000 with 5 loaves and 2 fish. But what picture does it provide us with of him? He is the host who feeds the multitude and makes sure each person has as much to eat as they want. This should prompt us to look at Jesus with much love because he is the one who has an endless supply of all that we need. The question we need to answer is, are we coming to him for the things that we need in life?

When the crowd saw the miracle unfolding before their eyes, they saw Jesus as the long-awaited, promised one. Immediately they wanted to make him king, like a second David. But, Jesus withdrew from them. Why? It’s not as if he didn’t want to be their king. But it’s the manner in which he’d become their king. They wanted a political king. But Jesus needed to go to the cross to become the true king. We must receive Jesus as our king on God’s terms and not our own

John records the awe-inspiring account of Jesus walking on water, a pivotal moment in his Gospel. This event, coupled with Jesus’ miraculous feeding of the 5,000, parallels Israel’s Red Sea-crossing and their reliance on manna during Moses’ time. John juxtaposes Jesus and Moses, underscoring Jesus’ claim that ‘Moses wrote about me.’Jesus’ depiction as a “Mosaic Messiah” (not a “Davidic Messiah”) emphasizes his role as the long-awaited Prophet promised by Moses &the Prophet-King revered in Jewish tradition. Jesus’ own sea-crossing, which eclipses Moses’ Red Sea-crossing, is a theophany—a powerful manifestation of God—with Jesus declaring “I AM,” adopting God’s own self-designation. Jewish tradition exalted Moses as a prophet, king, even as ‘god,’translated to heaven & enthroned. Yet Jesus, the incarnate God, fulfills & supersedes Moses. In the radiant revelation of God in Christ, all previous figures fade into mere shadows; none compares to Jesus, who fulfills the Old Testament’s prophecies and promises. Letus enthrone Jesus in our hearts and lives, dispelling every notion of exalted humans –“Moses-like”figures. At best,they are mere servants of the Lord Jesus, no match for his divine majesty.

After feeding the 5000, the crowds continue to follow Jesus to Capernaum. Jesus challenges them with the statement “Don’t work for the food that perishes but for the food that lasts for eternal life” (v. 27). The crowd can only think about the bread they were given as well as the manna given to their forefathers in the wilderness. Jesus shows them that what they need is not a miracle of bread but “true bread from heaven.” Also, the bread of God is the one who comes down from heaven and gives life to the world. The turning point is verse 35 where Jesus declares: “I am the bread of life.” This must have been difficult for the crowd to understand. 

There are some parallel statements that Jesus uses to help understand how to receive the bread. He uses “comes to me” and “believes in me” in verse 35. He uses “sees the Son” and “believes in him” in verse 40. The writer of this gospel continues the believing thought in this section.  Jesus as the bread of life who gave himself for the life of the world should be a guiding principle for our daily life. 

Jesus fed the 5,000 one one day, and the next he taught them the deeper significance of what his feeding them pointed to: Jesus is the true Bread of Life that came down from God to give them real life. Well, now it’s decision time. What will they do with that information? Will they receive it and believe in Jesus?

Jesus emphasised his point through the metaphor of eating & drinking. Some missed his point altogether. In the 1st century, some believed he spoke of cannibalism when he told them to eat his flesh & drink his blood. In later centuries, Catholics taught that unless we eat & drink the bread & wine at communion, we do not have eternal life (6:53). But Jesus meant neither of these. Again, using eating & drinking as a metaphor, Jesus asked us to receive him, or ingest him in order to receive eternal life. And even more, to continue to ingest him in a habitual way to abide more intimately in him. It’s decision time!

Jesus fed 5,000 people with bread, then proclaimed himself as the Bread of Life, offering his flesh for the salvation of the world. This produced a sifting: the crowd was disappointed, the Jews took offense, and numerous disciples abandoned Jesus. Amidst this turmoil, the Twelve Apostles, led by Peter, remained steadfast. The latent unbelief of many disciples was exposed. It’s a cautionary tale. Not all who deserted were “false believers”; the ‘dropout disciples’ included genuine Christians. This holds true even today. We witness believers, including pastors, who stop following Jesus. Some even deny Christ, becoming ‘exvangelicals,’ no longer identifying or living as Christians. Peter’s confession during this crisis highlights crucial principles to remaining faithful, devoted disciples over the long run. Let’s explore and apply the lessons in our own lives.

The annual week-long Festival of Shelters was celebrated in Jerusalem and it was expected that all faithful Jews would attend. Usually, people traveled to Jerusalem in family groups or with their community. This is the setting where Jesus’ brothers challenge him to make himself known to the world by making a display at the festival. The comments that his brothers make is often glossed over, however the writer makes it clear that they did not believe in Jesus. Their comments are a challenge as well as a mocking of how he acts and conducts himself. Jesus does not act on their challenge but implicitly indicates he does not take orders from them but from His Father and that they are part of the world since the world does not hate them. The opposition that Jesus faced from his family is not uncommon for those faithful followers of Jesus. Sometimes those close to us challenge or question our following of Jesus. Jesus did not let his family influence his following the Father’s will.

Jesus went up to the Feast in Jerusalem amidst all kinds of speculation & favour about himself. The main debate was around whether or not he was God’s promised Messiah? Whether Jerusalem residents or pilgrims who journeyed to the Feast from far & near locations, the debate raged on. Most people held firmly to their ‘understanding’ of God’s Messiah, and used those to judge or measure whether Jesus lined up with them or not. The challenge for them was simple: “Will you hold to your concept or idea of who the Messiah will be, or will you let go of it to receive what Jesus has for you?” He offers to quench everyone’s deep thirst for life, for love, for peace & for freedom by offering us Living Water (Jn. 7:37-38). Will we hold firmly to our ideas or take him up on his offer?

The “woman caught in adultery” is a renowned Gospel account, portraying Jesus’ extraordinary forgiveness. This narrative is both unique and controversial; experts judge it wasn’t originally written by John but added later by an interpolator. Nevertheless, it’s recognized as an ancient and authentic episode showcasing Jesus’ profound compassion and literary skills.

The Pharisees present the accused woman to test Jesus’ adherence to Moses’ Law. In response, Jesus stoops and writes in the dirt twice, declaring, “Let the sinless one cast the first stone.” Struck by conscience, the accusers depart, and Jesus pronounces, “neither do I condemn you…”

An intriguing parallel emerges between Jesus’ writing ‘with his finger in the dirt,’ and the Ten Commandments,

‘inscribed with God’s finger.’ The point is not what Jesus wrote, but that he wrote. His act of writing signifies Jesus shares the divine identity of the OT Law’s author; the allusion establishes his authority to interpret and even amend it.  Applying the “law of Christ,” Jesus extends “no condemnation,” not only to the accused woman, but to all his believers. Like her, we are forgiven, & start anew, charged to live differently – “Go & sin no more.”

Much of the gospel of John involves conflict between Jesus and the Jewish leaders. They were bothered that Jesus healed especially on the Sabbath. But what especially angered them was his declaration that God was his father. The Jewish leaders understood this to mean that Jesus considered himself equal with God. It was for this reason that they wanted to kill him. The verses above have a tone of a courtroom scene. The Jewish leaders accuse Jesus of various things; Jesus responds to their accusations; and eventually Jesus becomes not only the accused but the judge and passes judgment on his accusers. Verse 12 begins the dialogue with Jesus making a declaration that he is the light of the world and that those who follow him will not walk in darkness but have the light of life. This word was not only for them but for us as well. What does it mean to really follow Jesus? What would our life look like if we followed Christ as the light of life?

It’s important to remember that Jesus’ heart & motive is always for people to experience freedom from any bondage they are in. And he’s willing to go to great lengths for that to happen. In John 8:31-47, Jesus speaks to those who once believed but no longer do. And he takes a hard line with them & he does not back off even though he knows it’s uncomfortable for them. Freedom from bondage is his goal. How does he try to help them to see that they are in fact in bondage? He gives them a paternity test. Who is their real father? They cling to Abraham as Jesus challenges them. Having been rebutted quite easily by Jesus, they then switch to God. Jesus uses their own actions over & over to prove that neither Abraham nor God was their father. Based on their holding to falsehood and wanting to kill Jesus, the only father they line up with is the devil.

In John 9 Jesus encounters a man blind from birth. His disciples ask the age-old question–‘who sinned?’ Jesus transcends their simplistic view, seizing the opportunity for God’s work. This underscores a nuanced truth: while sin correlates with suffering, it lacks a consistent causal connection.

Jesus heals by unconventional means: forming a paste from clay and saliva to anoint his eyes, he instructs the man to wash in the pool of Siloam. He obeys in faith and returns seeing. This isn’t ancient folk-medicine, or mystical practice; rather, it shows Jesus shares the divine identity of the Creator. Its not merely a restoration of sight; its a remarkable act of new creation—a foretaste of the coming kingdom when the blind will see, the lame leap, etc.

However, gaining physical sight is only the beginning. Under relentless questioning from skeptical Pharisees, the formerly-blind- man gains spiritual insight regarding Jesus, culminating in recognizing him as the ‘Son of Man’ and offering his worship.

In stark contrast, the Pharisees, trapped in their disbelief, plummet into spiritual darkness. Their refusal to embrace the truth about Jesus blinds them further. Ironically, the sin of unbelief causes their spiritual blindness. This illustrates that possessing clear physical sight–20/20 vision–is insufficient. We all need enhanced spiritual insight into Jesus’ Person and Work.

After the man who was born blind gained his sight, he was questioned first by his neighbours and then taken to the Pharisees where he was questioned and challenged again. What is striking in this narrative is that the man becomes increasingly bold as he speaks about his experience and especially about who Jesus is. The more he speaks the clearer he becomes. He begins by calling Jesus a man and eventually tells the Pharisees that Jesus must be from God if he can do such a sign. Jesus eventually finds him and he believes that Jesus is the Son of Man and he worships him.

This man’s experience illustrates a few things. First, our gaining spiritual sight is not only a gift but also often comes through trials and possible challenges from unbelievers. These challenges force us to dig deeper in our understanding of Jesus. Second, the more we speak the clearer our spiritual sight becomes. It also indicates that at first, we may not be that clear but we should speak anyway. Finally, today Jesus is not present with us and so like this man, we are Jesus spokespersons. This man’s boldness should be a pattern for us.

Jesus unfolds another aspect of his ministry through a sheep farming figure of speech. He uses the figure of the good shepherd to differentiate his ministry from that of the bad shepherds (Jewish leaders). He also lays out the means through which he will shepherd God’s people, his voluntary sacrifice for them. This image has a dark background that Jesus is drawing upon from Ezekiel 34.

Jesus’ metaphor of the Good Shepherd reveals his sacrificial love for his followers. His declaration about willingly “laying down his life for the sheep” highlights his unwavering devotion. This metaphor also alludes to the emerging Trinity. In John’s Gospel, “Good Shepherd” applies to both Jesus & God the Father, underscoring their joint role in safeguarding believers unto eternity. This addresses fundamental questions for many Christians: “Can one forfeit their salvation?” “If one were to falter in faith,would God abandon them?” “Does our eternal destiny hinge on a lifelong commitment to faith?” In this context its vital to recall our rebirth into God’s family; we are God’s beloved children–not mere servants or slaves. Our status as God’s children is immutable; it transcends performance-based evaluations. This enduring bond cannot be revoked or altered; therefore, we can be assured of eternal salvation.

John chapter 11 is the conclusion to the first 10 chapters of this gospel. The climax is the resurrection of Lazarus. The way the narrative unfolds reveals to us a number of characteristics of Jesus and also raises a number of questions. Firstly, we see that Jesus has close friends that he loves in the household in Bethany. The questions that people may ask are: why did Jesus delay his coming to Bethany and why the very different responses to Martha and Mary? To Martha he shows his divine nature in being resurrection and life. To Mary he shows his humanity. We need both aspects of Jesus. This section is both comforting and life-giving.

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Jesus’ raising Lazarus is a profound ‘sign,’ pointing to deeper truths. Martha, a devout Jew, firmly believed in the bodily resurrection of the dead on the ‘last day.’ However, God’s intervention through Christ dramatically shifted her perspective. Jesus proclaimed, ‘I’m the Resurrection and the Life,’ bringing God’s promises from the distant future into our present reality. John’s Gospel contrasts with the Old Testament and the other Gospels as Jesus extends to believers the offer of eternal life, resurrection, and exemption from divine judgment in the present through faith. He boldly asserts, ‘the coming hour is now here!’ This means God’s eternal life isn’t a far-off future event but the immediate possession of believers. Resurrection commences today through spiritual rebirth, and they’ve already transitioned from death to life, standing acquitted by divine judgment. This is what baptism testifies. Christians can confidently lay claim to God’s eternal life, the initiation of a process guaranteeing future bodily resurrection, and exemption from God’s final judgment. Let’s wholeheartedly embrace these promises, dispelling anxiety about our current status and eternal state, thereby transforming our lives today.

Jesus raising Lazarus was like a pebble being dropped into calm water, as ripples move out from the center. Some ripples see people believe in Jesus. Others have the Pharisees plotting to kill Jesus. Still other ripples see the Pharisees adding Lazarus to their hit list. But the ripples don’t stop. Those who had witnessed Jesus raising Lazarus were later in Jerusalem letting people know what Jesus had done. This stirred up more ripples & many who were in Jerusalem waved palm branches while proclaiming Jesus as their conquering king as he entered the city (Jn 12:12-13).

But as they welcomed him as king, what kind of king did they expect him to be? They wanted a political king who’d defeat Rome. But that was not how Jesus came to them. He rode into Jerusalem on a donkey rather than a warhorse. They needed to see he came as a king who would die for them (Jn. 12:23-24); a seed who willingly fell into the ground & died. And while you might think that seems like a strange way for Jesus to take, he calls his followers to follow his pattern through death. If Jesus was willing to die, he would produce much fruit. If we will lay ourselves down & not live a life centred on ourselves (jn. 12:25-26), then we too will be ripples that affect those in our lives.

John chapter 12:1-11 is a continuation of the sign of the raising of Lazarus. Although the raising of Lazarus is the pivot point, the two sisters, Martha and Mary are the dominant characters of this narrative. These two disciples of Jesus have different personalities and therefore have different responses to Jesus. They give us two different models of a disciple’s life in following Jesus. Martha, the vocal one, gives herself to care for Jesus by preparing food. Mary, the quiet one, gives herself to show her love by washing Jesus’ feet with expensive ointment. One is caring for Jesus in the present, the other caring for Jesus for the future, that is for his soon to be burial. These two women give us good models and show us that as disciples we don’t all have the same response or actions. We should care for Jesus and respond to Jesus based on who we are.

In John’s Gospel, the crucifixion paradoxically symbolizes Jesus’ glorification. The cross is a means of exalting Jesus, despite being an instrument of capital punishment; that claim is akin to someone ‘enthroned’ on an electric chair. John’s distinctive concept of glory provides the key to unlocking this enigma; glory is not a deity’s visible splendor but a profound manifestation of God’s character.

That’s why John differs from the Synoptic Gospels, omitting the transfiguration and apocalyptic prophecies. Instead, John emphasizes the cross as the ultimate revelation of God’s boundless love for humanity. This revelation glorifies God the Father and exalts Jesus, God’s Son.

Can we become a ‘Johannine Church’? Embracing John’s view means valuing insights into God’s nature over sensational heavenly visions, and abiding in Christ rather than obsessing over global events and end-time prophecies. John encourages us to see beyond the agony and shame of Christ’s Passion, grasping its profound unveiling of divine love. Thus, we experience the transformative power of God’s love in our daily lives and gain a fresh perspective on Christ’s crucifixion.

What is Jesus really doing as he washes his disciples’ feet? Is he merely establishing a literal practice for us to follow? Some think so. But if that’s the main takeaway, I believe we’ve missed something so significant & meaningful. Jesus’ foot washing is an acted parable, an intentional action with deep symbolic meaning. Remember, Jesus is only hours away from the cross, from humbly laying down his life for us to be reconciled to God. Foot washing, then, is Jesus preparing his disciples for what they’d soon witness in him on the cross, and it’s Jesus preparing his disciples for the life he’s calling them to. But what does foot washing mean for you and I?

As Jesus and his disciples are together at supper a contrast between Judas and the disciple Jesus loved becomes apparent. Judas is an example of what a disciple should not be. The unnamed disciple that Jesus loved is an example of what a disciple of Jesus should be. If we look at all the occurrences of Judas in this gospel we see a person who gradually has a negative development rather than a sudden decision to betray Jesus. Jesus does not publicly expose him but gives him opportunities to change course. In contrast, the disciple that Jesus loves follows after Jesus from early on, never mentions his name, and eventually stays with Jesus even at the crisis of the cross. He humbly never mentions his own name, instead providing us with an example of what a disciple of Jesus should be. At the end of the gospel he indicates that he is the writer.

In his farewell speech, Jesus promised a temporary departure through crucifixion, assuring his disciples of a future reunion in his ‘Father’s House with many rooms.’ After 2,000 years, Jesus’ outstanding promise persists –‘I will come again’– Christ’s literal return to Earth. His ‘second coming’ unfolds in two stages: the initial ‘rapture,’ transporting believers to his presence, followed by his descent to establish an earthly kingdom. The ‘Father’s house’ symbolizes the believers’ ultimate destination of communion with the Trinity, with ‘many rooms’ implying limitless capacity and individual distinctiveness. John’s Gospel and Paul’s epistles differ in style, yet they converge on this vision. John 14 aligns with Paul’s rapture scenario (1 Thess. 4), and also links Christ’s return to his resurrection—a spiritual ‘coming’ via the Holy Spirit’s indwelling. Dwelling in the Father’s house isn’t solely future; it’s already realized through our love & obedience to Jesus. This calls for proactive engagement; let’s actively cultivate a deep, personal relationship with God, mirroring that eternal dwelling.

By the time John wrote his Gospel the church had been in existence for 60 years. Certain trends or patterns were starting to emerge among the believers that John was concerned about. That’s why he writes his Gospel the way he does, to help believers see how the Paraclete/Spirit can take them in a much healthier & inclusive way. At CIT we want to be more like a Johannine church, where “Truth is communicated in order to free people from bondage to sin (8:32), to awaken authentic worship of God (4:23-24), & to shape actions that are truly life-giving (3:21).” (Craig Koester).

John’s gospel teaches us more about the Spirit than the other gospels. It reveals the work of the Spirit as well as the relationship of the Trinity – the Father, Son and Spirit. It gives a rich description of what the Spirit does: advocating, teaching, reminding, guiding, and indwelling us. Furthermore, this gospel shows us the mutual indwelling between the Father, the Son and the Spirit as well as their indwelling us. Christ also is the one giving us peace in the midst of conflict through the Holy Spirit. Finally, through the indwelling of the Trinity in us, we have the ability and incentive to love him and keep his words. 

Does the Bible address the Israel/Gaza conflict? Most US Evangelicals support Israel, citing Abrahamic promises and unfulfilled prophecies. However, John & Paul’s New Testament writings challenge this stance. In John 15, Jesus declares, “I am the true vine,” signaling a paradigm shift. The vine & vineyard represented OT Israel in the Promised Land, linked with just adherence to Moses’ Law. The Prophets condemned Israel’s fruitlessness. In the New Testament, Jesus redefines Israel; he, with his followers, constitute a new Israel. Rejecting Jesus excludes one from true Israel which fulfills OT Israel’s role. Do New Testament teachings support Standing with Israel today? According to John, the promised blessing to Abraham extends not to national Israel but to the ‘true Israel,’ Jesus and his followers. Thus, US Evangelicals’ staunch support for the State of Israel seems misguided, as the blessing is directed to Jesus and his believers, not to ethnic Israel.

John 15 gives us the vine & branches metaphor where Jesus describes how he & all his disciples, at that time & from then forward, are organically connected to each other. Throughout the metaphor, Jesus’ command for all disciples was simple: “Remain in me!” This begins when we believe in Jesus. “Remain in me,” goes further to mean to continue believing, to stay open to him, & to draw all we need to live for him. As a result, we bear fruit just like a fruit tree does. What is this fruit in the Christian life? Some point to new people coming to faith in Jesus. Others point to the fruit of the Spirit (Gal. 5:22-23). But in the context of John 15, Jesus says disciples are to love one another as he loved us, & that he would lay down his life for us to express his love (vv. 12-13). This means we willingly go without something for the good of others. This sacrificial love is what Jesus displayed & now he calls us, in union with him, to display it to others. 

In John’s Gospel, Jesus’ profound claims about himself, the Holy Spirit, and God the Father set the stage for the Trinity and Christian Creeds. The Son and Spirit are closely linked, with the Spirit sent by both the Father and the Son. The Nicene Creed states that the Spirit “proceeds from the Father,” who also begets the Son. Hence the sole source of the Son and Spirit is the Father, matching Irenaeus’ “two hands of God” metaphor. Despite its successes, the Nicene Creed overlooks John’s crucial Spirit-Son relationship –a decisive oversight– allowing claims of direct spiritual access to God. The Western Church’s addition, “and (proceeds) from the Son” (Latin: ‘filioque’), was rejected by the East, leading to the East-West Schism. This impacts current issues like the validity of world religions. A growing chorus of postmodern scholars, rejecting ‘filioque,’ and appealing to Irenaeus, argue for an autonomous Holy Spirit operation, providing direct access to God the Father apart from Jesus Christ via non-Christian religions. These dangerous developments undermine Christian mission and contradict essential truths in John’s Gospel.

In John 14-16, Jesus prepares his disciples for life after he’s returned to the Father. He’s assured them that they will not be alone & that “another” comforter, the Holy Spirit, will be with them. In addition, they will continue to enjoy the community of love with one another. At the end of John 15, Jesus also warns them that they will be hated by the world & persecuted because of their faith. They had seen Jesus being persecuted for all kinds of things as they walked with him. Jesus lets his disciples know that just because he won’t be around, that doesn’t mean that the hatred will subside. He tells them that the focus will turn to them because they are connected to him! What was crucial for them to understand, is still crucial that we also understand. “What do we do when we face hatred & persecution because of our beliefs?” Do we retaliate or take revenge? Do we shrink back & be silent? Or do we courageously move forward & testify of Jesus? 

Often, we interpret John’s depiction of the Spirit through the lens of Paul’s spiritual gifts or of Luke’s Pentecost narrative, resulting in distortion. It’s crucial to realize that John’s teaching sharply contrasts with both Paul and Luke; Paul’s diverse spiritual gifts are absent, replaced by the unique gift of the Paraclete. Luke’s concepts of ‘filling,’ ‘pouring out,’ & ‘clothing’ by the Spirit of Power find no mention; it’s the Spirit of Truth in John’s Gospel. To truly understand John’s perspective, let’s allow John to be John. At John’s Pentecost, the Spirit manifests as Jesus’ breath, unlike Luke’s mighty wind and burning fire (Acts 2). The Paraclete is sent to teach, remind, testify, convict, glorify, and guide. The crucial question is: Are we are willing to be guided into all truth? John argues against ecstatic spiritual experiences; John’s Jesus rejects the idea that heavenly ascent leads to visions of God. Instead, Jesus Christ alone descended to reveal God to humanity. Among the Gospels, John has the final word. Applying John’s message means forsaking ecstatic experiences and embracing guidance from the Spirit of Truth.

In his farewell address, Jesus forewarns his disciples of fleeting sorrow followed by joy,analogous to the joy of childbirth outweighing its preceding pain. Yet, a conspicuous absence emerges–John lacks the Synoptics’ prophetic warnings of apocalyptic events like war, famine, death, the Great Tribulation, & the Antichrist. Jewish writings also affirm there will be a final tribulation period before the Age to Come.What explains John’s glaring omission? Upon exploration, Jesus’ childbirth analogy subtly references messianic birth pains predicted by OT prophets. Jesus saw his imminent ordeal as an integral part of the Great Tribulation.Under the lens of John’s ‘realized eschatology,’ Scriptures’ end-time prophecies are reinterpreted in terms of Jesus’ passion, so,in his crucifixion Christ absorbs the Great Tribulation,vicariously shouldering ‘messianic woes’&freeing followers from End-time wrath. This perspective liberates Christians from anxiety about apocalyptic events and fixation with prophetic timelines. For us there’s no looming ‘mega-tribulation’; despite enduring trials, believers find courage in Jesus’ triumph over Satan, sin, and suffering. We can stand courageously in Christ’s victory,experiencing solace amid life’s challenges.

In his farewell address, Jesus forewarns his disciples of fleeting sorrow followed by joy, analogous to the joy of childbirth outweighing its preceding pain. Yet, a conspicuous absence emerges – John lacks the Synoptics’ prophetic warnings of apocalyptic events like war, famine, death, the Great Tribulation, & the Antichrist. Jewish writings also affirm there will be a final tribulation period before the Age to Come. What explains John’s glaring omission? Upon exploration, Jesus’ childbirth analogy subtly references messianic birth pains predicted by OT prophets. Jesus saw his imminent ordeal as an integral part of the Great Tribulation. Under the lens of John’s ‘realized eschatology,’ Scriptures’ end-time prophecies are reinterpreted in terms of Jesus’ passion, so, in his crucifixion Christ absorbs the Great Tribulation, vicariously shouldering ‘messianic woes’ & freeing followers from End-time wrath. This perspective liberates Christians from anxiety about apocalyptic events and fixation with prophetic timelines. For us there’s no looming ‘mega-tribulation’; despite enduring trials, believers find courage in Jesus’ triumph over Satan, sin, and suffering. We can stand courageously in Christ’s victory, experiencing solace amid life’s challenges.

The prayer in John 17 reveals the heart of Jesus as the Good Shepherd. He has ministered and cared for his disciples by protecting and guarding them and now he asks the Father to continue that protection as he is about to leave the earth. His prayer includes not only how he has protected them while on the earth but also their positive response to the Son’s giving the Father’s name and word to them. Jesus also asks the Father to set them apart (sanctify them) by the truth as he sends them into the world. He also asks that the Father guard them from the evil one as they are about to be sent into the world.

Christ’s prayer climaxes with a plea for unity among believers – “that they all may be one as we are one.” This motivated the Ecumenical Movement. It inspired efforts to ‘restore’/’recover’ the Church’s original unity. It is crucial to grasp that this is a prayer, not a command for our action. The oneness Jesus envisions transcends human achievement; it’s a divine creation untouched by doctrinal consensus, liturgical conformity, and institutional uniformity among churches or believers. Instead, Jesus’ prayer invites us into the Trinitarian unity, described as perichoresis – a ‘divine dance,’ the dynamic, loving interplay within the Godhead.

‘Unity’ has been misused to subjugate congregations & churches. But God’s oneness is not coercive. Christians are not clones; churches are not replicas. God’s oneness honors individuality and church diversity, as seen in the New Testament. The common focus of NT writings is Jesus Christ; its diversity is showcased via authors like John & Paul. Let’s reject uniformity, eschew conformity, and abandon futile human efforts. Rather, let’s participate in the ‘divine dance,’ & abide as branches in the Vine, so divine unity can be perfected among us.

We have arrived at the climax of the Gospel of John (Jn. 18-20). In chapter 18, Jesus is a man determined to carry out what he had been working towards, his crucifixion. John doesn’t present Jesus in the same way that the other three Gospels do. He’s not afraid as he approaches ‘the hour’. There’s no agonising prayer in the garden. There’s no kiss of betrayal by Judas to identify Jesus. Rather, Jesus is in complete control of every aspect of his arrest. One might even say that he actually isn’t arrested, but willingly gave himself up. And while Jesus steps forward to be the undisputed hero, Peter in contrast, while he attempts to be the hero, fails again & again. How significant that when asked to identify himself, Jesus says, “I Am,” & Peter in similar circumstances says, “I am not.”

Jesus was handed over by the Jewish leaders to Pilate with the intention that Pilate carry out their wishes to have Jesus killed. The Jewish leaders conspired by using the Roman official do their dirty work. On the other hand, Pilate appeases the Jewish leaders and does their bidding. He doesn’t care for justice or truth. Pilate questions Jesus about his being the King of the Jews. Jesus’ response is that he is a King but his kingdom is not of this world nor from this world. Some evangelical Christians believe that their government should reflect or at least be supportive of the kingdom of Christ. This is what some call Christian nationalism. There is no such thing as a ‘Christian nation.’ As believers our citizenship is in the heavens. We must be careful that we do not become worshipers of our nation. Jesus declared that we are to worship the Lord our God and serve only him.

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When we read of Jesus’ crucifixion in the four Gospels, there is no doubt a lot of overlap. But if we are willing to allow John to be John & resist the urge to flatten out his specificity by adding in what the other three Gospel writers wrote, then we begin to see the point of view that John wanted us to see about Jesus. For that we need to pay attention to what he emphasised & what he left out. For instance, in John’s account there are no dramatic events like earthquakes, darkened skies & curtains being torn in two. What is emphasised is the inscription of the charge against Jesus, the four women at the cross, & the sour wine he drank. As we explore these points further we immediately recognise that these things were common for all who were crucified. But is there a deeper, more profound level to these points that John wanted us to see? Absolutely.

This short section is only recorded in the gospel of John. It highlights two things that happen to Jesus that fulfill scripture. Jesus’ legs were not broken to hasten death because he had already “given up his spirit.” Jesus side was pierced and out came blood and water. Both fulfill OT scripture; however, they are also symbolic. The fact that Jesus’ legs were not broken points to him being the real Passover Lamb. He is the Lamb of God who takes away the sin of the world. The blood from his side symbolizes redemption, forgiveness, cleansing and reconciliation. The water symbolizes that his death brought life. When we believe, which is the goal of the writing, we have sin (unbelief) taken away, we are forgiven and brought into a life-relationship with God.

Mary was a devoted follower of Jesus. She’d followed him from his ministry days in Galilee; she stood with others at Jesus’ crucifixion to witness his excruciating death; she watched him being placed in the tomb. There was not a shred of doubt in Mary that Jesus was indeed dead. When she went early to the tomb, the last thing she expected was to find it empty. She logically concluded that Jesus’ body had been stolen. And that thought started with her for some time that Sunday. Then Jesus came to her & spoke her name as only he could. Immediately her eyes were opened & she threw herself into Jesus’ arms. I wonder how often you & I have been trapped in our understanding of who Jesus is only to find out that understanding was so small & limited. Jesus loves to come to us where we are at, & break us out of our limited view of him. He’s not dead. He’s alive! As we enjoy Easter Sunday, may our hearts be reminded who our Jesus really is.

In the 4th Gospel, Jesus’ first resurrection appearance is to Mary Magdalene; John, the ‘Beloved Disciple’ is the first to believe (without seeing). In stark contrast, Paul and Luke emphasize Peter as the primary resurrection eyewitness, while the Beloved Disciple is conspicuously absent from their accounts. Peter and Paul loomed large in the early church, shaping its direction. Yet, decades later, the 4th Gospel emerged as a counterpoint centered on John, the Beloved Disciple, challenging traditional perspectives.

John’s detailed ‘race to the tomb’ is purposeful, placing the Beloved Disciple on par with Peter, without diminishing the latter. Moreover, it shifts the focus from authoritative apostolic appearances to the believers’ saving faith in Jesus’ resurrection. John also elevates women’s roles, exemplified by Mary Magdalene. In the ‘race to the tomb,’ Peter and John are representative figures, symbolizing contrasting paradigms for the church: one rooted in institutional hierarchy, the other in a more egalitarian familial structure.

This narrative has contemporary relevance. Just as the early church faced alternatives, modern congregations must choose between hierarchical rigidity and inclusive egalitarianism. The ‘race to the tomb’ serves as a poignant metaphor for these options: What kind of church do we aspire to be?

Jesus’ resurrection brought about a whole new set of relationships. It began with Jesus attempting to help Mary see him in a different way. She tried to cling to Jesus but he was telling her that he would be ascending to the Father and implying that from now on she would know him differently. She did not need to hang on to him physically. He had told his followers that he would be leaving and that the Spirit would be there with them. The encounter in the garden between Jesus and Mary was the beginning of this new relationship. Mary was instructed to give a message to Jesus’ disciples whom he called his brothers. The message was that God was their Father and Jesus’ Father as well. This indicated a more intimate relationship with God as their Father. The striking fact is that both Jesus’ first appearing after his resurrection as well as the sending of Mary to his disciples was entrusted to a woman. A woman (Mary) became both the first witness as well as “an apostle” (a sent one) to Jesus’ disciples. The prominence of a woman in this section is striking and should cause us to reflect on the role of women in the gospel.

Historically speaking, when Jesus commissioned people to go to the rest of the world with his good news, we immediately think of the Apostles (Matt. 28:16-20; Ac. 1:2-3, 8). But John gives us a more complete view in John 20. He uses the word ‘disciples’ meaning the larger group of his followers. This view is of profound importance as we consider the rest of the verses in this section. If it’s only the Apostles, then a clear hierarchy is set forth in God’s word that gives certain Christians certain responsibilities that other Christians do not have. Who should preach the gospel? Apostles! So what does that leave the rest of us to do? Are we let off when it comes to telling our colleagues & family members about Jesus’ death, resurrection & offer of eternal life? From John’s perspective, we all bear that responsibility. But Jesus doesn’t just give us the responsibility, he also gives us the Spirit to give us all we need in order to carry out his mission. The question we are faced with is will we say ‘yes’ to God as he calls us to go?

Thomas gets a bad rap. Unfairly dubbed ‘doubting Thomas,’ he’s a victim of caricature and mistranslation. The term ‘doubt’ never appears in this episode.

As a devoted disciple, Thomas was poised to be an eyewitness of Jesus’ resurrection. For unknown reasons, he missed Jesus’ Easter Sunday appearance, where his followers were commissioned. Confronted by his peers regarding Jesus’ resurrection, Thomas rejected their testimony, seeking his own firsthand experience. He wasn’t unique; all the disciples struggled during the transition from Jesus’ earthly ministry to the era of the risen Christ and the Spirit.

Jesus, mercifully granting second chances, appeared to Thomas, meeting his conditions and affirming his role as an eyewitness. Jesus’ charge, “Don’t be unfaithful; but be faithful,” prompted Thomas’s declaration, “My Lord & My God,” the climax of John’s Gospel.

This narrative isn’t about doubts, but about faithfulness. Thomas was faithful in his era; let’s emulate that in ours. Our moments of disconnect from God don’t disqualify us from grace. Jesus deals patiently with our shortcomings, restoring us to fulfill our God-assigned roles in his plan. Let’s heed His call to remain faithful.

Chapter 20 has a conclusion, hence chapter 21 is often considered to be an epilogue. All the signs that were given up to this point were so that we would believe that Jesus is the Christ. Now we have another bonus sign which is a sign of the church and its mission. The seven disciples that go fishing is not a sign of discouragement or “leaving the ministry” but a foreshadowing of what the church’s mission will be. It is a mission of fishing for people. It is drawing all people to Christ. May this be a sign to us at CIT of working as teams to bring people to Jesus.

It’s a human impossibility to go through life & not disappoint or fail someone. It’s no different as Christians. We fail Jesus so many times. And just like any other occasion of failure we feel the weight, guilt & shame of that failure. How does Jesus meet us where we are at with all the thoughts & feelings from our failure? John 21:15-19 gives us an inside look into how Jesus restored Peter after he denied him 3 times (Jn. 18:15-18, 25-27). But Jesus isn’t only concerned with restoring us from our past failings. He also re-engages us in his mission to take care of people for him. That’s right, there is a future for those who have failed! He asks us “Do U love me?” & we surely do. But that love can’t just be lip service. It must be practiced by feeding & shepherding Jesus’ sheep. I believe you love Jesus, but ask yourself, “who am I caring for, for Jesus?”

The final episode of John’s Gospel zeroes in on two pivotal characters: Simon Peter and the ‘Beloved Disciple’ (John himself). Peter, now restored and recommissioned after his threefold denial of Christ, quickly finds himself embroiled in his old rivalry with John. He asks, “What about him?” Jesus’ blunt reply, “None of your business; you follow me!” not only settles their rivalry but also delineates their distinct ministry roles. However, from John’s later perspective, Peter and John are also symbolic figures representing the ‘Apostolic Church’ and the ‘Johannine community’ respectively. From this angle, Jesus’ affirmation validates both as authentic expressions of His Church, challenging the erroneous notion of a single legitimate form of the New Testament Church. Instead, John’s Gospel climaxes with Jesus validating the Johannine community. This Gospel offers glimpses of its unique, non-hierarchical, Spirit-led, egalitarian form; delving deeper, we will uncover further facets of John’s ‘alternative Church’ portrayed in his other writings (1-3 John).