Transition From Judaism to Christianity in John's Gospel: The Distinguishing Features of Christianity in the Lord's Ministry

The Gospel of John presents the Lord Jesus Christ as the Son of God. While noting various attributes of His deity, the theme of the Spirit of God throughout the Gospel notes a transition from the Dispensation of the Law to the Dispensation of the Grace of God. Thus, this Gospel presents the "buddings" of Christianity, before the new dispensation in Christianity actually began. In almost every chapter, there is an element of Christianity touched on, indicating that a dispensational change was coming in the ways of God.

John is the only New Testament writer who wrote after the literal setting aside of the nation of Israel, which happened in 70 A.D. He wrote around 90 A.D. when Christianity was fully established and the Jewish state had been dissolved. At that time Judaism was gone as far as its practise was concerned—the city of Jerusalem and the sanctuary had been destroyed (Dan. 9:26; Matt. 22:7). The Spirit of God led John to present the Lord's life and ministry from the unique perspective of looking back through the lens of Christianity. He views certain dispensational changes in the Lord's ministry that emphasize the fact that a transition from Judaism to Christianity was on the horizon.

As the chapters unfold, various elements of Christianity are noted and illustrated by the Holy Spirit. (These features depict normal Christianity, not what Christianity has deteriorated into in the hands of men.) At the same time, the things that marked Judaism are seen as set aside. For example, the feasts that the Lord attended at Jerusalem are called "the Jews' passover" and "a feast of the Jews" (John 2:12; 5:1; 6:4; 7:2, etc.); they are not viewed as the Feasts of Jehovah, as they once were. Also, in John 10:34 and 15:25, the Lord says, "Your law" and "their law." It was God's Law, but on account of its misuse in the hands of the Jews, it is not owned as such. Thus, John writes from the perspective of the old dispensation having been set aside and no longer owned of God. Paul does the same in Galatians 1:13, calling the once venerated service of God—"the Jews' religion." Compare Matthew 21:13, 38 – the transition from "My house" to "your house."

John 1

The Gospel begins by introducing us to the Person of Christ, upon whom Christianity is founded. After presenting a number of His great personal glories (vss. 1-14), the Apostle speaks of three things that mark the Christian dispensation, all of which have resulted from Christ becoming incarnate, redemption being accomplished, and the coming of the Holy Spirit:

• Men are now able to know and contemplate the glory of the only-begotten Son of God (vs. 14).

• God’s disposition toward men in grace is now being made known by the gospel. "The Law," which was given by Moses, has now been superseded by "grace and truth," which has come by Jesus Christ (vss. 15-17).

• There has now been a full declaration of God as the Father (vs. 18).

The Apostle John then notes certain incidents that took place during the days of John the Baptist’s ministry that indicate a change of dispensations was coming. His baptism signified that since the old order of things in Judaism had been corrupted, there needed to be a moral dissociation from it on the part of those who had faith through the baptism of repentance. If the nation submitted to this baptism and brought forth fruits of repentance, it would not be set aside by God (vss. 19-28). It is significant that John took up a position “beyond Jordan” to do his baptising. This indicates a moral separation from the state of things at Jewish center in Jerusalem.

John the Baptist is then seen introducing his disciples (who were devotees of the past dispensation waiting for the promises of the kingdom as presented by the Old Testament Prophets) to the Lord Jesus as "the Lamb of God" and "the Son of God," whom they followed thereafter (vss. 29-34). These titles of the Lord coincide with the revelation of His Person in the present dispensation. Being in the current of the mind of God, John was happy to pass off his disciples to the Lord (vss. 35-37). This exchange is significant, and points to the transition to the new order in Christianity that was coming.

The Apostle John then shows that Christ Himself would be the new gathering Center and meeting place in the new order. His presence would be known, not in the temple in Jerusalem, but in a humble dwelling place where believers would gather around Him (vss. 38-42).

John 2

Through His natural relationship with His mother, the Lord had a connection with Israel and the Law. At the marriage of Cana, when His mother made a demand of Him, He responded by saying, “Woman, what have I to do with thee?” In this statement He indicated that His legal relationship with Israel was about to be dissolved. (Compare Matthew 12:46-50.)

The Lord proceeded to do His first miracle by turning water into wine for the people because the time of the severing of His relationship with Israel had not yet come. This indicates another feature of the new dispensation. "Wine" in Scripture often speaks of joy (Judg. 9:13; Psa. 104:15). The problem at the feast was that their wine had run out. This speaks of the old order failing in the hands of men. When the old wine ran out, the Lord brought in new wine, which was better. This indicates that the spiritual joys which were coming in the new dispensation would be superior to the joys one could experience in the old.

In verses 13-17, the Lord drove the corrupt workers out of the temple. This was a symbolic action indicating what God was about to do that with the nation through the Romans (in A.D. 70) because it had corrupted that Judaic order of service. The Lord then spoke of His resurrection (vss. 18-22). They might "destroy" His body in death, but He would raise up the "temple of His body"—"in three days" (vss. 19, 21). Thus, the new order that was about to be introduced would be founded on Christ's resurrection

John 3

In conversation with Nicodemus, the Lord introduced the subject of "life eternal" as being the portion of those who would receive Him in the new dispensation. The Lord explained to him that this would be something more than being "born again," which is what believing Israelites had, and what Nicodemus should have known about from the prophet Ezekiel (vss. 9-10). In essence, both have to do with the possession of divine life, but life eternal is to have that life in conscious fellowship with the Father and the Son (John 17:3). The possession of this special character of divine life required the coming of the Son to reveal the Father (John 1:18), redemption being completed (John 3:14-16), and the Holy Spirit (the "fountain") dwelling in the believer (John 4:14). These things were not known or possessed by those in the old dispensation. The Old Testament saints, therefore, could not have had life eternal. They were born again and thus possessed divine life, and they are safe with Christ in heaven now. Christians are born again too—it is the means by which they enter the kingdom of God (vs. 5)—but they have something more in life eternal, which is a heavenly blessing and is one of the great elements that mark the new dispensation. By introducing this, the Lord was showing that "earthly things" were going to give way to "heavenly things."

John 4

The Lord taught the woman at the well three significant things that would mark the change from the old order of worship in the old dispensation to the new order of worship in Christianity. This would result from believers having "the living water" of the Spirit of God dwelling in them (the "fountain") as the power for the new worship (vss. 10, 14). Fountain water (geyser) has energy in it and is a picture of the power of the Spirit in the believer.

Firstly, there would be a new place of worship that was neither in “this mountain” (Gerizim), nor in “Jerusalem.” Hebrews 8:1-2; 9:11, 23-24; and 10:19-22 indicate that the new place of worship is in the heavenly sanctuary in the immediate presence of God. Hence, there would be a cessation of an earthly geographical center for worship as there was in Judaism.

Secondly, there was a new revelation in connection with the Person worshipped. In Judaism, God was known as Jehovah and Israel worshipped Him as such, but now in Christianity He is worshipped as “the Father” of our Lord Jesus Christ. This is a nearer and more intimate relationship with God.

Thirdly, there would be a new character of worship. The worship in Judaism was of an earthly order and was aided by mechanical instruments of music, and carried out through a system of rituals and ceremonies. But the new order of worship in Christianity would be purely a spiritual thing. Believers would worship the Father in “spirit” (spiritually – chap. 6:63) and according to the new revelation of “truth” that would accompany the new dispensation. In Christianity, we offer up “spiritual sacrifices,” aided by the indwelling presence of the Holy Spirit (1 Peter 2:5; Phil. 3:3) in contrast to the “carnal ordinances” in the Judaic order (Heb. 9:10). This is done in the immediate presence of God (Heb. 10:19), which is a privilege that Israel didn’t have. Since Christians worship “in spirit and in truth,” they can sit quietly in a chair and there could be produced in their souls and spirits true worship of God the Father by the Holy Spirit, without the need of those outward forms that mark earthly religion. This is true heavenly worship.

Jewish worship of the old dispensation appeals to the human senses because it is an earthly and sensual means of approaching God. It is stimulated by:

• Sight—i.e. the grandeur of the temple (1 Kings 10:4-5; Mark 13:1; Luke 21:5).

• Smell—i.e. the burning incense that made a compelling atmosphere (Ex. 30:34-38).

• Taste—i.e. eating the sacrifices (Deut. 14:26).

• Hearing—i.e. beautiful music produced by the orchestra and accompaniment of the choir (1 Chron. 25:1, 3, 6-7).

• Touch—i.e. participating in the offerings in a physical way, i.e. dancing and lifting up hands (2 Sam. 6:13-14; 1 Kings 8:22).

It is significant that we do not find anywhere in the book of the Acts, or in the epistles, that Christians worshipped the Lord using rituals or musical instruments. In Scripture, the only two instruments that Christians are found using in worship are their “hearts” (Col. 3:16; Eph. 5:19) and their “lips” (Hebrews 13:15).

John 5

Blessing in the new dispensation would not be on the principle of works to merit favour with God (as was the case under the Law), but on the principle of free grace (Rom. 4:4-5). This is illustrated in the difference between the manner in which blessing was available to those at the pool of "Bethesda" and the manner in which blessing came to "the impotent man" who was healed by the Lord.

The scene at the pool is a picture of the legal system in the old dispensation (vss. 1-4). The pool had "five porches" which figuratively speak of the five books of Moses. At certain times, an angel would come down and trouble the water, and the person who got down over the five porches and into the pool first, got the blessing. Blessing was there, but it was conditioned upon having to do something to get it. It illustrates the works-based system of the Law, which said to all who came to it for blessing, "This do, and thou shalt live" (Luke 10:28). A person had to keep something like 613 injunctions from the five books of Moses, and if he did, he would get the blessing.

In contrast to this, with the coming of the Son of God (His first advent), the blessings of grace would be granted to all who would receive His Word, without legal doing (Rom. 4:4-5; 11:6; Eph. 2:9; Titus 3:5). This is illustrated in the impotent man being blessed without having to climb over the five porches and get into the pool (vss. 5-16). For many years this man had been struggling to obtain blessing from the pool, and he couldn't get it; with the coming of the Son of God he didn't need it! It points to the fact that in the new dispensation there would be a cessation of law-keeping. "Christ is the end of the law for righteousness to everyone that believeth" (Rom. 10:4).

It is significant that this miracle was done on the Sabbath day, which the Pharisees thought was a violation of that day. It suggests that grace cannot be confined to the legal system, and that the Sabbath would no longer be observed in the Dispensation of Grace. Christ is the "Lord even of the Sabbath day" (Matt. 12:8) and therefore, greater than the Sabbath. He had the power to work for the blessing of man on that day as He did on every day.

John 6

John records an incident that occurred by "the sea of Tiberias" (vss. 1, 23). In the other Gospels, this sea is called "the sea of Galilee," or "the lake Gennesaret," but when the Romans took the land from the Jews, they changed the names of many of the places as a sign of their domination and ownership. By John calling it the sea of Tiberias, he was acknowledging what God had done in setting aside Israel—thus, in this seemingly insignificant fact we have another indicator of the passing of the old dispensation.

The subject in this chapter is food and the satisfying of hungry souls. There is the eating of the Passover (vs. 4), eating the five loaves and two fishes (vss. 5-14), eating the Manna (vss. 22-50), and eating the flesh and drinking the blood of Christ, the Son of Man (vss. 51-58). The first is a type that has been fulfilled in Christ's death (1 Cor. 5:7). The second is a type of one of the many things that the Lord would do for the world in the millennial day; namely, to abolish hunger (Psa. 132:15; Psa. 146:7, etc.). The third (the Manna) is a type that has been fulfilled in the Lord coming down from heaven as the "the living Bread" (vs. 51). In these things, we see Christ as the fulfilment of the Old Testament types and prophecies. This teaches us that when the old dispensation would pass and the new dispensation would come in, the Old Testament Scriptures would not be done away with; they are the Word of God and are to be held as such. However, we learn from the way in which the Spirit of God handles these Old Testament types that they are no longer to be applied in a literal sense—in sacrifices and ceremonies, rituals, etc.—but for their moral import and typical teaching (Rom. 15:4; 1 Cor. 10:11). This is another change that would come as a result of the old dispensation being set aside.

John 7

The greatest of the religious feasts that the Jews had was the Feast of Tabernacles; it was a feast that lasted eight full days. It actually was the culmination of the feasts that preceded it in the seventh month of their calendar. The Lord waited until "the last day, that great day of the feast"—when the Jews would have had earthly religion at its highest peak and in its fullest sense—and then He cried, "If any man thirst, let him come unto Me, and drink" (vs. 37). He knew that the human heart would not be satisfied with mere religion, even if it was a God-given religion, if He were left out of it. Religion without Christ, at best, is empty religion; it only leaves the soul empty and thirsty.

The Lord's call at this time indicated that He would replace the ceremonial forms of religion in Judaism with a living relationship with Himself (Col. 2:17). He is enough to fill and satisfy the heart. This fact indicated that a dispensational change was coming. John adds (in a parenthesis) that this would take place when Christ was ascended and glorified and the Holy Spirit was given (vs. 39). These two great things characterize Christianity: a Man in the glory and the Holy Spirit sent down into this world. These are cardinal truths of the new heavenly order in the Dispensation of grace. Christ in the glory is the center of God's new program; it is not Christ on earth, as in the old dispensation. Christ would be the Object of the believer's focus; the Holy Spirit dwelling in believers would be the power by which the new joys of Christianity would be possessed and enjoyed.

Moreover, this new order of blessing was so great that it could not be confined to Israel; hence, the Lord says, “If any man....” This heavenly order of blessing would be available to all—even Gentiles who would believe.

John 8

The Lord's treatment of the woman taken in adultery illustrates another feature in Christianity (vss. 2-11). Under the Law such an offender was to die "without mercy" under the penalty of stoning (Heb. 10:28), but under the new dispensation in Christianity, there was mercy in the way of "space" given for repentance (Rev. 2:21). In not condemning the woman at that time, the Lord was not indicating that He was indifferent to her sin, but that he was giving her an opportunity to repent and to "sin no more." This is another feature in the Dispensation of the Grace of God; there is now such a thing as the "longsuffering" mercy of God toward all, that "all should come to repentance" and be blessed through faith in the Lord Jesus Christ (2 Peter 3:9; Acts 20:21).

John 9

This chapter illustrates a progression of light that occurs in every believer who comes from the relative darkness of Judaism to the superior light of Christianity (“day dawn” – 2 Peter 1:19). John noted this transition in his epistle and said, "The darkness is passing and the true light already shines" (1 John 2:8).

The Lord announced that He was "the Light of the world" (vs. 5), but the spiritual darkness that prevailed over the people was such that they could not see it. Natural light dispels natural darkness, but spiritual light does not dispel spiritual darkness (John 1:5). It does, however, bring out the moral incapacity of man. The condition of the man in this chapter who was "born blind" illustrates this. What the Lord did for him depicts the work of God in souls that enables them to see Christ for who He is. In seeing Christ as the Son of God, the man no longer needed the Jewish system of approach to God in worship. This is demonstrated by him worshipping the Lord outside the temple (vs. 38). Thus, Scripture teaches that this “new and living way” in Christianity is “without the camp” of Judaism (Heb. 10:19-22; 13:13-15).

This all came about by the Lord spitting on the ground and making "clay," which signified the great truth of His incarnation (vs. 6). Spit coming forth from Himself as God and mixed with "the dust of the ground" (which speaks of humanity – Gen. 2:7; 3:19) points to the Son of God becoming a Man—His incarnation. The application of the “spittle” to the eyes of the blind man speaks of the quickening power of God imparting life to a person by which the spiritual faculty of understanding divine things is opened (Prov. 20:16; Acts 26:18; Eph. 4:17-18). The washing in "the pool of Siloam (which is by interpretation, Sent)" speaks of a believer understanding that the Lord Jesus is the Sent One of the Father (vs. 7). This is a distinctly Christian revelation.

After getting his eyes open, there was a progression of light and understanding in the man who was born blind—he went from begging (vs. 8) to worshipping (vs. 38). His experience depicts the transition through which the faithful in the old legal system go in coming into Christian knowledge and liberty. At first, all he knew of the Lord was that He was "a man that is called Jesus." He didn't know who He was or where He came from (vs. 11). Then, upon being questioned, he said, "He is a Prophet" (vs. 17). Then after that, the man saw the Lord to be worthy of having "disciples" (vss. 27-28). Then, he told the Jews that the Lord Jesus was a man "of God" (vs. 33). Finally, he saw the Lord as "the Son of God," whom He truly was (vss. 35-38). Thus we see in this man's experience a marvelous transition from darkness to light. In the process, the man suffered persecution from the Jews. This shows that those who walk in the light of the new dispensation will be persecuted by those of the old (Acts 13:50; 14:19; 17:5, 13; 1 Thess. 2:14-16).

John 10

This chapter emphasizes another aspect of the transition from Judaism to Christianity; it focuses on the new principle on which God would gather His people together in the new dispensation.

The Lord announced that He was going to take His sheep (Jewish believers) out of the Jewish "fold" and bring them into the glorious liberty of His "flock" in Christianity (vs. 16). A fold and a flock represent two contrasting principles of gathering. Both keep the sheep together, but in an entirely different way. A fold (a corral) is a circumference without a center, but a flock is a center without a circumference. In a fold, the sheep are kept together by the fence around them. It speaks of the restricting principles of the legal system in the old dispensation holding Israelites together in a position of separation from the nations around them. With a flock, there is no need for a fence; the sheep have an attraction to the Shepherd in their midst and are drawn to Him. Hence, they are kept together, but on an entirely different principle. It depicts God's principle of gathering in Christianity (Matt. 18:20). Christians in this new order come together for worship and ministry, not because they are forced to by legal commands, but because they want to be where Christ is.

Since the Jews naturally would take umbrage with someone coming into their fold and leading away some, the Lord stated that one had to be qualified to do so. He recognized that an imposter ("a thief and a robber") could come without having the God-ordained qualifications, but His sheep would "not follow" them because they would not know "the voice of strangers" (vss. 1, 5). An example of such, are "Theudas" and "Judas" (Acts 5:36-37).

Notwithstanding, the Lord came by the God-appointed way, which He called, "the door" (vs. 2). This door of entrance into the sheepfold, by which the Messiah must come, is outlined in the Old Testament Prophets.

• The time of His coming into the world (Dan. 9:26 with Psa. 102:24).

• The place of His entrance into the world (Micah 5:2).

• His virgin birth (Isa. 7:14).

• His heralding (Isa. 40:3; Mal. 3:1).

• The manner of His life (Isa. 53:3).

• The character of His ministry (Isa. 42:1-3).

• His ability to bring in "the powers of the world to come" and thus give Israel the kingdom (Heb. 6:5; Luke 7:22; Isa. 33:24; 35:5-6; Psa. 65:6-7; Psa. 89:9; Psa. 132:15; Psa. 146:7-8).

• His humble presentation to the nation (Zech. 9:9).

The Lord came into the Jewish sheepfold (the Judaic system instituted by God through Moses) according to these exact specifications. There could be no mistake that He was the Messiah of Israel—the true "Shepherd of the sheep" (Psa. 23:1; Psa. 77:15; Psa. 78:67; Psa. 80:1; Psa. 95:7; Psa. 100:3; Isa. 40:11; Ezek. 34:31; Zech. 11:7-9; 13:7). The Spirit of God ("the porter") fully identified Himself with the Lord by "descending from heaven like a dove" (John 1:32-34; 6:27; 1 Tim. 3:16) and abiding on Him. Thus the Spirit bore witness ("openeth") that the Lord Jesus was indeed the true Shepherd of Israel (vs. 3). Therefore, the Lord, being who He was, had the right to bring about this dispensational change.

The Lord's work in the sheepfold, upon being rejected (John 1:11), was to attach the hearts of the sheep to Himself, calling them "by name" (which speaks of the intimacy of communion), and then He would “lead them out” of it (vs. 3). In leading His own out, the Lord was indicating that He was about to leave that whole order and take His sheep with Him. This would be after His resurrection. Hebrews 13:13 tells us that His present position in Christianity is now "outside the camp" of Judaism altogether—to whom believers are exhorted to go. Then, the Lord mentioned that He would use another means to take His own out of the fold of Judaism—"He putteth forth His own sheep" (vs. 4). This implies pressure—being pushed out. The blind man in the previous chapter had this experience. He was "cast" out of the fold; the leaders of the nation "excommunicated him" (chap. 9:34 – marginal reading in the KJV). In one way or the other, the Lord was working and His sheep were being taken out of the Jewish fold.

Those who heard the allegory did not understand the meaning of it (vs. 6). This is because they were still in the Jewish fold, and there is a certain degree of dullness connected with being in that system (Heb. 5:11). This led the Lord to speak of a second "door." He said, "Verily, verily, I say unto you, I am the door of the sheep" (vs. 7). He was the door of deliverance by which a person is brought out of the Jewish sheepfold. By making this statement, He was granting to every believing Jew a warrant to leave Judaism. Prior to this, no Jew had the authority to leave that God-ordained religion, but now God Himself in the Person of the Son was opening the door and granting deliverance from that system.

The Lord then spoke of a third "door." This is a door into Christian blessing and privilege. Entrance into these things would also be by Him. He said, "I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture" (vs. 9). These distinctive Christian blessings and privileges are:

• Salvation of the soul (vs. 9a).

• Liberty—going "in and out" for worship and service (vs. 9b).

• Spiritual food in the Christian revelation of truth—"pasture" (vs. 9c).

• Enjoyment of the abundant "life"—life eternal (vs. 10).

• Shepherding care and protection (vss. 10-15).

• Unity of Jew and Gentile in "one flock"—fellowship (vs. 16).

• Eternal security—"they shall never perish" (vss. 28-29).

Verses 10-15—Being set free from the confines of Judaism, the sheep would be without the protection of the fold, but this does not mean that they would be without protection. The "hireling" (a careless shepherd) will leave the sheep when trouble arises, and a "wolf" (a false prophet – Matt. 7:15) will divide and scatter the sheep (Acts 20:29-30). But the Lord promised that those sheep whom He led out of the fold would be cared for and protected. As "the good Shepherd," they would be placed under His divine care. His love and devotion to the flock was such that He would lay down His life for the sheep, and thus protect them at all costs. The inference of careless shepherds and false prophets troubling the flock indicates that there would be many evil workers in the Christian profession that would attempt to prey upon Christians. As we look at Christendom today, we see many leaders, who have been set up after the "hireling" order, making merchandise out of the service of God (2 Cor. 1:17 – "a trade"). We also see many "false teachers" of the "wolf" character (2 Peter 2:1). The Lord does not hide the fact that His sheep would be tested by these persons in the Christian setting, but in true Christianity, where Christ is in the midst of His flock, He will protect them from all such assaults.

Verse 16—The Lord had "other sheep" which He was going to gather in. There is no mention that these would be taken out of the fold, because they were never in it. These are believing Gentiles. They, with His sheep whom He led out of the fold, would be "one flock" of believing Jews and Gentiles (Eph. 2:13-18).

Hence, there are three doors in this passage that indicate a dispensational change:

• The door of prophecy concerning the Messiah by which Christ came into the Jewish sheepfold (vs. 2).

• The door of deliverance out of Judaism through which Christ led His own out of the sheepfold (vs. 7).

• The door into Christian blessing and privilege wherein Christ's sheep would live and serve God (vs. 9).

John 11-12

In these chapters, we have the record of Lazarus being raised from the dead and then seated in a circle of fellowship with others of like faith whose object was the Lord. He passed out of the sphere of death into a sphere of "what is really life" (1 Tim. 6:19). It illustrates another aspect of the transition from Judaism to Christianity.

The condition of death in which Lazarus was is a picture of the state of the nation of Israel under the Law, morally and spiritually. The whole system of the Law is a "ministration of death" and a "ministration of condemnation" (2 Cor. 3:7). All under the legal conditions of that system, who did not meet its terms, were slain by it. The raising of Lazarus is a picture of the Lord's work of taking a remnant of believers out of that legal system. Mary and Martha are a picture of the two parts of the believing remnant at that time. Mary had the full assurance of faith and waited in expectation for the Lord to come (vs. 20). She speaks of the Simeons and the Annas, etc., who were waiting in faith for "redemption in Jerusalem" (Luke 2:25-38). Martha expressed a weakness in faith that was also seen among many of the Jewish believers at that time. She owned the Lord's power, but questioned His timing and ways—and even blamed Him for being late (vs. 21). Many such believers at that time were full of doubt (Matt. 28:17; Luke 24:13-33; John 20:24-31).

The gospel received not only brings life to the believer's soul ("life eternal"), but it also brings the believer into a sphere of life in the community of saints. The Apostle Paul refers to this latter aspect of life as "eternal life"—to which the saints will be brought when they are glorified in heaven (Rom. 5:21; 6:22-23; 1 Tim.6:11; Titus 1:2; 3:7). This is illustrated in the scene in which Lazarus was found after the Lord raised him from the dead (chap. 12:1-3). He enjoyed happy fellowship at the supper with Mary and Martha and the disciples, with the Lord in their midst. He not only received life in his soul, but he was brought into a sphere of life among believers, which is a picture of Christian fellowship (1 John 1:3).

However, Lazarus did not step from the grave to the supper-scene in Bethany immediately. When he came out of the tomb, he was "bound" ("hand," "foot," and "face") and needed to be freed. This speaks of the bondage of the legal principles in Judaism (Acts 15:10; Gal. 4:24-25). Oftentimes, those who have been saved out of that system are hindered by those legal principles that have formed their consciences. They will often bring the "graveclothes" of Judaism (legal principles and practises) with them into the Christian circle of fellowship and it can be troubling to the saints. (Acts 10:9-16; Rom. 14:1-6; Gal 2:11-14). The Lord said, "Loose him and let him go" (vs. 44). This speaks of the work that the Lord gave His servants (particularly the Apostles) in the early days of Christianity. Their ministry to those who were saved in Judaism was to set them free from the trappings of that earthly religion. The Jewish/Christian epistles (Hebrews, James, 1 and 2 Peter) are an example of this work. Those New Testament writers laboured to set Jewish believers free from "graveclothes" of Judaism and establish them in Christian liberty (Gal. 5:1).

Between these events concerning Lazarus being raised and him being at the supper, Caiaphas the high priest, prophesied (unwittingly) that "Jesus should die for that nation" (vss. 47-54). He had wicked and selfish intentions in what he said to the council (the Sanhedrin). To paraphrase it, he said, “If this keeps up (that is, people flocking after the Lord Jesus) there is going to be a revolution in the land, and the Romans are going to come and kill us all.” He suggested that they should kill Christ and scatter His followers and put an end to this new movement, and thus save the nation from being destroyed. He reasoned that it would be better that “one man should die for the people” than have “the whole nation” perish. Thus, Caiaphas had no compunction to murdering an innocent Man if it would preserve the nation’s place in the land. But God overruled in what he said and he prophesied unwittingly of exactly what would happen in the death of Christ. The Lord would not just die for the nation, but He would also “gather together in one the children of God that were scattered abroad.” This points us to the present work of God, in this Christian dispensation, of bringing Gentile believers into the flock of God with Jewish believers (John 10:16).

Being freed from the graveclothes of Judaism, Lazarus was found in fellowship with his sisters and the apostles at the supper where the Lord was in the midst (chap. 12:1-3). It is a scene that depicts Christian fellowship and worship. We see Mary exercising the liberty that marks Christian worship. She had no official authority to act as a priest (as was required in the Jew's religion), yet she freely approached the Lord with her "ointment of spikenard"—which speaks of worship. Sad to say, those like Mary, who act in the liberty of the Spirit in Christian worship, will be criticized by those whose minds have been formed by the Jewish order (chap. 12:4-8). Moreover, the chief priests consulted that they might put Lazarus to death after he had been raised from the dead (chap. 12:10). This shows that there will be persecution against those who have been delivered from the bondage of Judaism and walk in the liberty of Christianity.

John 13

The hour of the Lord's return to the Father had come. Before departing, the Lord indicated (symbolically) that He was going to leave off His earthly Messianic ministry to Israel and carry on a new heavenly ministry (the advocacy of Christ) by which they would be maintained in communion with Himself during His absence (1 John 2:1-2). This new heavenly ministry that the Lord was about to undertake signifies another transition from the old dispensation to the new.

Firstly, the Lord rose "from supper" where they were eating together, and laid aside His garments (vs. 4a). This was a symbolic action indicating that He was about to break His outward associations with them in the kingdom as the Messiah of Israel.

Secondly, He "girded Himself" with "a towel" (vs. 4b). This indicated that in this new place to which the Lord was going on high, He would take a servant's position where He would work to maintain His people in communion with Himself.

Thirdly, He poured "water into a bason" and began to "wash the disciples' feet" (vs. 5). This speaks of using the "water of the Word" in application to the believer's walk. The removal of defilement from our feet points to the Lord's work as our Advocate with the Father in exercising us to judge ourselves in view of the holiness of God (1 John 1:9), by which we are enabled to walk in communion with Him (John 14:21, 23).

The results of the Lord's foot-washing ministry are fourfold:

• We enjoy His love in communion with Him—“part with Me” (vss. 8-11).

• We want to bring others into the enjoyment of His love—“wash one another’s feet” (vss. 12-17).

• We discern His mind (spiritual insight)—“I tell you before it come” (vss. 18-30).

• We render a powerful testimony to the world—“by this shall all men know that ye are My disciples” (vss. 31-35).

John 14

The Lord announced to His disciples in the previous chapter that He was going to leave them and return to the Father (chap. 13:33-36). They were naturally troubled about this because they were expecting Him to establish the kingdom in power as Israel's Messiah—but this upset all their plans and hopes. Since the Lord was rejected, He would not set up the kingdom at that time; but He was going to bring in a new order of things altogether in a new dispensation. To comfort their hearts, the Lord laid before the disciples no less than twelve things that they would gain in the new dispensation that were superior to what they had in the old. These things would all result from the Lord going to the Father on high and sending the Holy Spirit. These are the two distinguishing features of Christianity (John 7:39). Knowing that they were going to receive something better would bring comfort to their troubled hearts. The twelve spiritual gains are:

• They would know Him in a new way (relationship) as the glorified Head of the new creation in heaven, rather than having Him as the Messiah of Israel on earth (vs. 1).

• They would have a place prepared for them to dwell in the Father’s house in heaven (vss. 2-3). Every godly Jew looked for a place in the kingdom on earth, but this was superior to the best place that one could have on earth.

• They would know the Father by life eternal (vss. 4-11; John 17:3). The Lord Jesus is “the way” to the Father, “the truth” of the Father, and “the life” that brings us into relationship with the Father. But this necessitated Him accomplishing redemption (John 3:14-15) and returning to heaven to send the Holy Spirit (John 4:14).

• They would do greater works in service than the Lord did Himself (vs. 12; Acts 2:41; 5:15-16; 19:12).

• They would have a new power in prayer through using His "name" (vss. 13-14).

• They would have the Spirit’s presence and power with them in two ways: “with you,” and “in you” (vss. 16-17).

• They would enjoy the Lord’s presence in their midst collectively (vs. 18). He would come to them (in spirit) when they were gathered together, and thus they would have Him in their midst in a special way (Matt. 18:20; John 20:19).

• They would live by His high priestly help of intercession (vs. 19; Rom. 5:10; Heb. 7:25).

• They would have a new position of acceptance before God in Him (vs. 20 – “ye in Me”) and His character formed in them by the Spirit here below (vs. 20 – “I in you”).

• They would enjoy communion with Him and the Father in a more intimate way (vss. 21-24).

• They would have a complete unfolding of the truth through the coming of the Spirit (vss. 25-26). When He was with them, He taught them things concerning the kingdom on earth (“these things”), but the Spirit would unfold “all things” to them, which is the Christian revelation.

• They would have His peace with them as they faced opposition and persecution (vs. 27).

John 15

In this chapter, the Lord spoke of Himself as "the true Vine." In the old dispensation, Israel was Jehovah's vine (Psa. 80:8-11; Isa. 5:1-2), but they had failed in producing fruit for God (Jer. 2:21; Hos. 10:1). Now there would be a new fruit-bearing system in the Lord that would produce "much fruit" for God (vs. 8). This change marked another feature of the transition from the old dispensation to the new.

It is God’s desire that, even though the Lord would be absent from His disciples in the new dispensation, He would still be seen in and through them. As branches connected to the Vine, God would have them to bear “fruit” in His absence, which is the reproduction of Christ's moral features in their walk and ways. Hence, they were to be characterized by:

• The moral graces of Christ. God would have believers in Christianity to manifest the meekness, the lowliness, the kindness, the patience, etc. of Christ before the world (vss. 1-8). The Lord mentioned three things that are essential to helping the production of this fruit in believers: His Father’s pruning (vs. 2), the Word that He gave them (vs. 3), and abiding in Him—which is the practical, habitual nearness of heart to Him through communion (vs. 4).

• The love of Christ (vss. 9-10). They were to continue in His “love” and thus be known as a company who lived in the enjoyment of His love.

• The joy of Christ (vss. 11-12). He wanted His “joy” to remain in them. The very things that made Him a happy Man would make them (and us) happy disciples.

• The friendship of Christ (vss. 13-17). He would have them to manifest before the world that they were His “friends.” The Lord proved His friendship by: laying down His life for them (vs. 13), disclosing the secret counsels of His Father to them (vs. 15), promising to grant their prayer requests (vs. 16). We are to prove our friendship with Him by: obedience (vs. 14), bearing fruit (vs. 16), and loving one another (vs. 17).

• The reproach of Christ (vss. 18-27). They would be hated by the world as He was hated, and thus share in His reproach and sufferings; some of them would even suffer martyrdom (chap. 16:1-4).

John 16

Another thing that would mark the new dispensation is the presence of the Holy Spirit on earth. The Spirit's presence on earth proves that the old dispensation has been set aside and the new has begun. In Old Testament times, the Spirit of God worked on earth from His place of residence in heaven. He did not dwell on earth until redemption was accomplished and Christianity had begun (Acts 2:1-4; Eph. 2:22). The Spirit's presence on earth demonstrates this fact before the world in three ways:

• “Of sin”—The Spirit of God being here on earth proves the guilt of this world's sin of rejecting Christ. In order for the Spirit to be here, Christ had to leave (via the cross) and go to the Father to send the Spirit.

• “Of righteousness”—The fact that the Spirit is here in this world proves that God has righteously received the Lord Jesus on high. He had to take that place there before He could send the Spirit here (Acts 2:32-33).

• “Of judgment”—The fact that the Spirit of God is here in this world is a proof that the world and its prince (Satan) have been judged and are awaiting for the execution of their judgment.

John 17

The last thing the Lord did in connection with the disciples before going back to the Father was to pray for them. This prayer illustrates the present service of Christ's high priesthood which He would carry on at the right hand of God for them in the new dispensation. Hence, there would be a new High Priest ministering in the heavenly sanctuary—the Son of God. This is another feature of Christianity that was not known in Judaism.

Two things are especially before His heart—the glory of His Father, and the care of His disciples. The prayer illustrates the present intercession the Lord Jesus is carrying out on high in the glory. In the prayer, He does not mention a word about the failures and shortcomings of His own, though there were many. Nor does He ask riches for them, or honours, or worldly influence and advancement; He has only their spiritual good and blessing before Him.

• The Lord made seven specific requests:

• That the Father would be glorified in the Son (vss. 1-8).

• That the disciples would be kept in oneness of thought, aim, and purpose (vss. 9-11).

• That His joy would be fulfilled in them (vs. 13).

• That they would be kept from evil (vss. 14-16).

• That they would be sanctified through the truth and thus made useful in service (vss. 17-19).

• That all who would believe would be one in testimony that the world might know that He is the sent One of the Father (vss. 20-23).

• That they might be with Him so that they could behold His glory (vs. 24).

John 18-19

These two chapters present the ultimate transition from Judaism to Christianity. The Lord's perfect sacrifice as the Lamb of God is seen as the fulfilment of all the Old Testament sacrifices in the Judaic system. With this fulfilment, there would no longer be a need for those Jewish sacrifices to continue. Hence, that whole sacrificial system would be consequently set aside (Heb. 10:1-18). There is now no longer a need for an "offering for sin" after the old order under the Law (Heb. 10:18).

John 20

This chapter gives us a record of the outstanding feature of Christianity—the resurrection of Christ. Christ's resurrection stands as God's ultimate victory over sin and death, and marks the beginning of a whole new order of things in the ways of God. John states that he "saw" three great things. These things lay the foundation for all our Christian blessings and privileges:

• The sight of a dying Saviour (chap. 19:35).

• The sight of an open grave (chap. 20:8).

• The sight of the living Lord in the midst of His people (chap. 20:20).

In the first sight, John witnessed the blood of atonement being shed—the ground for men to be blessed by God through faith (1 John 1:7).

In the second sight, John witnessed God's seal of approval on the finished work of Christ in the Lord's resurrection. He states that "the napkin, that was about His head," was "not lying with the linen clothes, but wrapped together in a place by itself" (vs. 7). This is significant, and gives us a hint of what was coming in the Dispensation of the Mystery (Christianity). The new vessel of testimony that God would form (the Church), under the figure of the body of Christ, would be marked by a physical separation between the Head and the members of His body, yet they would be intimately connected by the Spirit of God. The Acts and the epistles attest to the fact that Christ the Head would be in heaven while the members of His body would be on earth, during this present Day of Grace (Acts 9:4; 1 Cor. 12:12-13).

In the third sight, John saw the Lord in the midst of His own in a new meeting place for believers—"the upper room." The temple in Jerusalem was the place appointed by God where all in the Jewish economy were to gather and worship Jehovah (Deut. 12:11; 16:16-17). However, just prior to the Lord's death He "went out" of the temple, indicating that He was breaking His link with that whole order of things in Judaism and that place of worship (Matt. 23:38–24:1). Thereafter, His presence would not be found there. When the Lord rose from the dead, He made His presence known in an completely new meeting place—"the upper room." This new place of meeting symbolizes the new ground of gathering in Christianity (Luke 22:12; Acts 1:13; 9:39; 20:8). Some things that characterized "the upper room" were:

• The disciples met there on "the first day of the week" (vs. 19a). It is significant that the Lord's resurrection and the Lord's appearing in the midst of His own (on two consecutive first days of the week) indicates that this new departure of God in Christianity was not connected with the commemorative day of the old dispensation—the Sabbath (Ex. 20:8; 31:12-17). It suggests that the Sabbath would not be observed in the new order of Christianity (Col. 2:16-17).

• They met in the new place of meeting in separation from the Jews and the Jewish order of things that were opposed to Christian principles and practise—"the doors were shut" to them (vs. 19b; Heb. 13:10). Hence, it was "outside the camp" of Judaism in position, principle, and practise (Heb. 13:13).

• The Lord made His presence known "in the midst" of them (vs. 19c; Matt. 18:20).

• "Peace" and gladness (encouragement) were enjoyed by those there (vss. 19-21).

• The presence of the "Holy Spirit" was known in a distinct way (vs. 22; Phil. 3:3).

• The Lord commissioned the disciples with power to "remit" and "retain" sins administratively (vs. 23; Matt.18:18-19; 1 Cor. 5:4).

These things characterize Christianity. Hence, this chapter gives us another transition—from the temple to the upper room.

Mary was the first to see the Lord in resurrection (vss. 11-18). However, she was not to "touch" Him in that state, for He was "not yet ascended" to His Father (vs. 17). This signified that while the disciples had "known Christ after the flesh" as the Messiah of Israel, they were "henceforth" not to "know Him" in that way (2 Cor. 5:16). They were to know Him in an entirely new way— as Head of the "new creation" race (Rom. 8:29; Gal. 6:15; 2 Cor. 5:17; Rev. 3:14)—in the new place of meeting. Their new Christian connections with God the Father in Christ risen are indicated by His statement to Mary, "I ascend unto My Father, and your Father; and to My God, and your God" (vs. 17). Those of the old dispensation did not know God as their Father in this way.

John 21

This chapter illustrates the Lord's calling and commissioning in Christian service. There is a marked difference in this from the old order in the legal system of Judaism. In the old dispensation the servants were the Levites. They were born into their family and appointed their service, whether they had an exercise about it or not. But in Christianity, God's servants would no longer come from a certain family lineage, but by the Lord's call. The Lord calls and sends whom He would; He fits them for that work by their experiences in the school of God. This is illustrated by the Lord’s commissioning Peter (who had previously failed) to a work of shepherding the Lord's sheep (vss. 15-19). John, too, had a work to do (vss. 20-25).

A Summary of the Transition in Each Chapter in John

• Chap. 1—From being disciples of John to being disciples of the Lord.

• Chap. 2—From the old wine to the new.

• Chap. 3—From new birth to eternal life—earthly things to heavenly things.

• Chap. 4—From the worship of Jehovah in the earthly sanctuary in Jerusalem to the worship of the Father in spirit and truth in the heavenly sanctuary.

• Chap. 5—From the principle of works for blessing to the principle of free grace in Christ.

• Chap. 6—From literal meaning and application to typical meaning and application of the Old Testament Scriptures.

• Chap. 7—From the forms of outward religion to inward satisfaction of the Person of Christ.

• Chap. 8—From no mercy under the Law to a space for repentance in the Day of Grace.

• Chap. 9—From darkness to light.

• Chap. 10—From the fold to the flock.

• Chaps. 11-12—From the sphere of death to the sphere of life.

• Chap. 13—From Christ's earthly ministry to Christ's heavenly ministry as an Advocate with the Father.

• Chap. 14—From Christ as the Messiah of the earthly system to Christ the Head of the new heavenly order.

• Chap. 15—From Israel the old vine to Christ the true Vine.

• Chap. 16—The Spirit's presence in the world proves that the old dispensation has been set aside

• Chap. 17—Christ's high priesthood replacing Aaron’s high priesthood.

• Chaps. 18-19—From the animal sacrifices in the Jewish economy to the one true sacrifice of the Lamb of God.

• Chap. 20—From Christ the Messiah of Israel to Christ the Head of the new creation race, and the temple to the upper room.

• Chap. 21—From the Levitical servants under Mosaic orders to Christian servants under the direction of Christ, "the Lord of the Harvest" (Matt. 9:38; John 4:35-38).