Commentary on John (Commentary on the New Testament Book #4)

H. Gundry Robert

Description

Delve Deeper into God's WordIn this verse-by-verse commentary, Robert Gundry offers a fresh, literal translation and a reliable exposition of Scripture for today's readers.In the Gospel of John, Jesus appears as God's preexistent Son who carried out the will of God his Father completely, took full charge even of his own death and resurrection, and thus demands and deserves to be believed. Pastors, Sunday school teachers, small group leaders, and laypeople will welcome Gundry's nontechnical explanations and clarifications. And Bible students at all levels will appreciate his sparkling interpretations.This selection is from Gundry's Commentary on the New Testament.

Informations

• Publié par: Baker Publishing Group
• Date de parution: 01 novembre 2011
• Nombre de lectures: 0
• EAN13: 9781441237613
• Langue: English

Extrait

Commentary on John
Robert H. Gundry
© 2010 by Robert H. Gundry
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2011
Previously appeared in Robert H. Gundry, Commentary on the New Testament (Baker Academic, 2010).
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means for example, electronic, photocopy, recording without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data for Commentary on the New Testament is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4412-3761-3
Contents
Cover
Title Page
Copyright Page
Acknowledgments
Introduction
John
A PROLOGUE ON JESUS AS THE WORD John 1:1–18
MAKING THE FIRST DISCIPLES John 1:19–51
THE SIGN OF WATER TO WINE John 2:1–11
THE CLEANSING OF THE TEMPLE John 2:12–22
BELIEVING AND UNBELIEVING IN JERUSALEM John 2:23–3:21
THE BAPTIST’S FURTHER TESTIMONY TO JESUS John 3:22–36
JESUS AND THE SAMARITAN WOMAN John 4:1–42
JESUS’ HEALING THE SON OF A ROYAL OFFICIAL BY MERELY SPEAKING AT A DISTANCE John 4:43–54
THE HEALING OF A PARALYZED MAN John 5:1–3a, 5–9a
A DISPUTE OVER THE SABBATH BETWEEN THE JEWS AND JESUS John 5:9b–47
JESUS’ FEEDING THE FIVE THOUSAND John 6:1–15
JESUS’ WALKING ON WATER John 6:16–21
ON THE SACRIFICIAL FLESH AND BLOOD OF JESUS John 6:22–58
APOSTASY VERSUS PERSEVERANCE John 6:59–71
HOW TO GO TO THE FESTIVAL OF TABERNACLES John 7:1–13
TEACHING AND DIALOGUE IN THE TEMPLE COURTS AT THE FESTIVAL OF TABERNACLES John 7:14–52
DIALOGUE IN JERUSALEM AFTER THE FESTIVAL OF TABERNACLES John 8:12–59
THE SIGN OF JESUS’ GIVING SIGHT TO A MAN BORN BLIND John 9:1–41
JESUS AS THE GATE AND AS THE GOOD SHEPHERD John 10:1–21
A DISPUTE OVER JESUS’ DEITY John 10:22–39
THE RAISING OF LAZARUS John 10:40–11:45
THE SANHEDRIN’S DECISION TO KILL JESUS John 11:46–54
THE ANOINTING OF JESUS John 11:55–12:8
THE SANHEDRIN’S PLAN TO KILL LAZARUS John 12:9–11
THE TRIUMPHAL PROCESSION OF JESUS John 12:12–19
JESUS’ RESPONSE TO SOME GREEKS’ WANTING TO SEE HIM John 12:20–26
JESUS’ DETERMINATION TO GO THROUGH HIS “HOUR” John 12:27–36a
JOHN’S COMMENTARY John 12:36b–43
JESUS’ COMMENTARY John 12:44–50
JESUS’ WASHING THE DISCIPLES’ FEET AT THE LAST SUPPER John 13:1–20
THE EXIT OF JUDAS ISCARIOT John 13:21–30
JESUS’ DISCOURSE AT THE LAST SUPPER John 13:31–16:33
JESUS’ PRAYER John 17:1–26
JESUS’ GETTING HIMSELF ARRESTED John 18:1–11
JESUS’ WITHSTANDING INTERROGATION BY CAIAPHAS IN CONTRAST WITH PETER’S DENIALS OF JESUS John 18:12–27
JESUS’ WITHSTANDING INTERROGATION BY PILATE IN CONTRAST WITH PILATE’S YIELDING TO THE JEWISH AUTHORITIES John 18:28–19:16a
JESUS’ FINISHING HIS SIGNS, WORKS, AND WORDS AND THE START OF HIS GLORIFICATION John 19:16b–30
THE GLORIFICATION OF JESUS IN HIS BURIAL John 19:31–42
THE SELF-RAISING OF JESUS FROM HIS TOMB TO GOD THE FATHER IN HEAVEN John 20:1–18
THE FIRST COMING OF JESUS TO HIS DISCIPLES John 20:19–25
THE SECOND COMING OF JESUS TO HIS DISCIPLES John 20:26–29
THE PURPOSE OF JOHN’S GOSPEL John 20:30–31
THE THIRD COMING OF JESUS TO HIS DISCIPLES John 21:1–23
THE RELIABILITY AND SELECTIVITY OF JOHN’S GOSPEL John 21:24–25
Notes
Back Cover
Acknowledgments
My sincere thanks to Shirley Decker-Lucke, Editorial Director at Hendrickson Publishers, for accepting this exposition of the New Testament for publication; to Mark House, Phil Frank, and others for their work there on the publication; and to the Baker Academic team for their work on this reprint. My brother Stan Gundry, whose contributions to Christian publishing are deservedly well-known, encouraged me to write the exposition. Connie Gundry Tappy copyedited the manuscript. Her copyediting included not only the correction of errors and the refinement of style, but also a host of interpretive improvements and scriptural cross-references arising out of her comprehensive knowledge of the Bible. To her, my daughter as well as my copyeditor, I affectionately dedicate this volume.
Robert H. Gundry Westmont College Santa Barbara, California
Introduction
Dear reader,
Here you have part of a commentary on the whole New Testament, published by Baker Academic both in hardback and as an ebook. The electronic version has been broken into segments for your convenience and affordability, though if you like what you find here you may want to consider the whole at a proportionately lower cost. Whether in whole or in part, the e-version puts my comments at your fingertips on your easily portable Kindle, iPad, smartphone, or similar device.
I’ve written this commentary especially for busy people like you lay people with jobs and families that take up a lot of time, Bible study leaders, pastors, and all who take the New Testament seriously that is, people who time-wise and perhaps money-wise can’t afford the luxury of numerous heavyweight, technical commentaries on the individual books making up the section of the Bible we call the New Testament. So technical questions are avoided almost entirely, and the commentary concentrates on what will prove useful for understanding the scriptural text as a basis for your personal life as a Christian, for discussion with others, and for teaching and preaching.
Group discussion, teaching, and preaching all involve speaking aloud, of course, and when the New Testament was written, even private reading was done aloud. Moreover, most authors dictated their material to a writing secretary, and books were ordinarily read aloud to an audience. In this commentary, then, I’ve avoided almost all abbreviations (which don’t come through as such in oral speech) and have freely used contractions that characterize speaking (“we’ll,” “you’re,” “they’ve,” and so on). To indicate emphasis in oral speech, italics also occur fairly often.
You’ll mostly have to make your own practical and devotional applications of the scriptural text. But such applications shouldn’t disregard or violate the meanings intended by the Scripture’s divinely inspired authors and should draw on the richness of those meanings. So I’ve interpreted them in detail. Bold print indicates the text being interpreted. Translations of the original Greek are my own. Because of the interpretations’ close attention to detail, my translations usually, though not always, gravitate to the literal and sometimes produce run-on sentences and other nonstandard, convoluted, and even highly unnatural English. Square brackets enclose intervening clarifications, however, plus words in English that don’t correspond to words in the Greek text but do need supplying to make good sense. (As a language, Greek has a much greater tendency than English does to omit words meant to be supplied mentally.) Seemingly odd word-choices in a translation get justified in the following comments. It needs to be said as well that the very awkwardness of a literal translation often highlights features of the scriptural text obscured, eclipsed, or even contradicted by loose translations and paraphrases.
Literal translation also produces some politically incorrect English. Though “brothers” often includes sisters, for example, “sisters” doesn’t include brothers. Similarly, masculine pronouns may include females as well as males, but not vice versa. These pronouns, “brothers,” and other masculine expressions that on occasion are gender-inclusive correspond to the original, however, and help give a linguistic feel for the male-dominated culture in which the New Testament originated and which its language reflects. Preachers, Bible study leaders, and others should make whatever adjustments they think necessary for contemporary audiences but should not garble the text’s intended meaning.
Out of respect for your abilities so far as English is concerned, I’ve not dumbed down the vocabulary used in translations and interpretations. Like the translations, interpretations are my own. Rather than reading straight through, many of you may consult the interpretation of an individual passage now and then. So I’ve had to engage in a certain amount of repetition. To offset the repetition and keep the material in bounds, I rarely discuss others’ interpretations. But I’ve not neglected to canvass them in my research.
On the theological front, the commentary is unabashedly evangelical, so that my prayers accompany this volume in support of all you who strive for faithfulness to the New Testament as the word of God.
Robert Gundry
John
In this Gospel Jesus appears as God’s preexistent Son and agent of creation who therefore, on becoming a human being, carried out the will of God his Father completely, took full charge even of his own death and resurrection, and thus demands and deserves belief in him.
A PROLOGUE ON JESUS AS THE WORD John 1:1–18
1:1 : In the beginning was the Word. So starts the Fourth Gospel. Mark started his Gospel, the earliest one, with the phrase, “The beginning of the gospel of Jesus Christ” (Mark 1:1), and proceeded to the ministry of John the baptizer (from here on, “the Baptist” to distinguish him from John the evangelist, who wrote the Fourth Gospel, though the evangelist never calls him the Baptist). Matthew started with Jesus’ genealogy and nativity; proceeded to the Baptist’s ministry, Jesus’ baptism, temptation, and move from Nazareth to Capernaum; and wrote, “From then on Jesus began preaching and saying, ‘Repent, for the reign of heaven has drawn near’ ” (Matthew 4:17). In the prologue to his Gospel, Luke refers to “those who from the beginning became eyewitnesses and assistants of the word” (Luke 1:2). For Mark, then, the beginning consists in the Baptist’s preaching and baptizing; for Matthew, in Jesus’ preaching; and for Luke, in the ministry of eyewitne