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The Gilding of Heresy

noreply@blogger.com (Jonathan Perreault) — Fri, 05 Jun 2026 14:46:15 +0000

Why Bob Wilkin's New Views Aren't Orthodox

[View Illustration: The Gilding of Heresy]

I just read an article that Bob Wilkin of the Grace Evangelical Society (GES) posted a few years ago. He puts out so much content nowadays that sometimes it's hard to keep up with it. Not that I try, I'm just saying. It seems like every day Wilkin is working tirelessly to legitimize his unorthodox views of salvation – views labeled "heresy" by those in the Free Grace Movement who don't agree with his "new crossless gospel."[1] As John Malone has said:

"A heretic – a schismatic, or factious man – is 'self condemned,' according to the Scriptures [see Titus 3:10-11]. This means he judges himself to be wrong in his own mind. That doesn't mean he admits it to you, but it especially means he will not confess it to God, so that his conscience will be renewed. 'Heresy' is based on a word meaning 'to choose,' and therefore some have rightly called 'heresy' a division or gathering of a faction based on a self-willed opinion. Self-willed opinions now abound in the teaching of the GES.

It's so bad, in fact, that these GES fellows teach that 'they which are approved' in 1st Corinthians 11:19 are, in fact, they which are disapproved by God. That is a self-willed opinion!"[2]

Wilkin's article that I mentioned, titled "What Name Would You Give to Free Grace People Who Disagree with the Focused Free Grace Perspective?" (GES Blog, Nov. 18, 2024), is a good example of what I call his "gilding of heresy." What is the "gilding of heresy"? It is simply Wilkin's attempt to overlay his heretical views with a veneer that looks appealing to people so they are more easily fooled into believing or accepting his false gospel of Christ uncrucified. The true gospel is "Christ crucified," not uncrucified (see 1 Cor. 1:23, 2:2). While some try to separate what Paul preached from what a lost person must believe, the Apostle Paul explicitly states in the immediate context that it pleased God "by the foolishness of preaching to save them that believe" (1 Cor. 1:21, KJV). The message preached is the very message that must be believed for salvation—and that message is "Christ crucified." Think of it: Wilkin's new view is that the lost are saved by believing in Christ uncrucified!

Wilkin often tries to dodge the "crossless" label by calling his view "the saving message" instead of "the gospel." But this is a distinction without a difference. By his own admission, "gospel" means good news, and he clearly believes his saving message is good news to the lost. Thus, by his own definition, it is a gospel message. But unfortunately, it is not the true gospel. By separating eternal salvation from the necessity of believing in "Christ crucified" (1 Cor 1:23), he is preaching "another gospel" (Gal 1:6–9) that is under the anathema of God. A message that saves apart from any knowledge of and/or belief in the cross is, by every rule of logic, a crossless gospel. Bible-believing Christians must not be fooled (cf. 2 Cor. 11:3-4). We must remember that "not all that glitters is gold." We must "hold fast to the traditions" which the Apostle Paul passed down to us, whether by word of mouth or by letter (see 2 Thess. 2:15).

In answer to Wilkin's question about "What Name Would You Give to Free Grace People Who Disagree with the Focused Free Grace Perspective?" I would call them biblical. That's the name I would give them. They are being biblical by standing up for the gospel truth of "Christ crucified" (1 Cor. 1:23), as opposed to Wilkin's distortion of it. In the article, Wilkin goes on to say: "I welcome those who disagree with us to devise a name for their version of Free Grace. Here are some names that I think they might consider: Genial Free Grace, Amiable Free Grace, Harmonious Free Grace, and Peaceful Free Grace." Wilkin seems oblivious to the fact that such names have already been proposed and have been in use for years. For example, in the Free Grace book titled Freely By His Grace (Grace Gospel Press, 2012), the subtitle of the book is: "Classical Free Grace Theology". For those who are unaware, Classical Free Grace theology is in distinction to "Crossless" Free Grace theology (i.e., Wilkin's new view). Another name for classic Free Grace is "traditional Free Grace". This title/designation has likewise been in use for years, yet strangely Wilkin never mentions it. Worse yet, Wilkin appears to be completely ignorant of it! This is hard to believe, which suggests he is either profoundly out of touch with his critics or intentionally ignoring their self-designation to avoid giving it added credibility. By way of contrast, Mike Lii (a GES acolyte) is more intellectually honest in his terminology when referring to classic Free Grace. Because Lii actually calls it "traditional Free Grace."[3] Thank you Mr. Lii, even a broken clock is right once or twice a day!

What I find striking about Wilkin's article is that he writes as if he and the GES are the last bastions of truth in the world, who have stood the test of time since the days of D. L. Moody, C. I. Scofield, and Lewis Sperry Chafer. But the very opposite is true. (I might add that Moody, Scofield, and Chafer would probably "roll over in their graves" if they knew what Wilkin is now teaching.) The truth is, Wilkin's heretical teachings are the new and unorthodox views in the Free Grace world, which have caused divisions (notice I said "caused," not "created") and have forced Bible-believing Christians to separate from Wilkin and from his organization. The Bible says: "Come out from among them and be ye separate, says the LORD, and touch not the unclean thing; and I will receive you. And I will be a Father unto you" (2 Cor. 6:17-18, KJV). For those of us who want to enjoy fellowship with the Lord, we must separate from false doctrine.[4] False doctrine is what divides (cf. Rom. 16:17-18), and this is exactly why traditional Free Grace people have separated themselves from Wilkin and from his unorthodox views. Because he is teaching heretical doctrines and is causing schisms within the Free Grace Movement.[5]

It's good to see that Wilkin agrees with me on at least one thing though: Paul's statement in 1 Corinthians 11:19, "For there must also be factions among you, that those who are approved may be recognized among you" (NKJV). But Wilkin twists this verse. Instead of taking personal accountability for his false teachings and acknowledging that his views are those which are not approved by God and therefore are causing divisions in the body of Christ (cf. Rom. 16:17-18), Wilkin uses the verse to justify the fact that Bible-believing Christians are separating from him! Wilkin apparently sees himself as a martyr, and he sees those who have separated from him similarly to how the Roman Catholics view the protestants: as "separated brethren". The point being that Wilkin refuses to admit that his views on the gospel are false teaching. As John Malone pointed out in his article, this just shows that Wilkin is self-willed and self-deceived! But my point is that I've been quoting 1 Corinthians 11:19 for years in reference to the Free Grace gospel debate.[6] So it's nice to know that even Wilkin agrees that this is indeed a valid application of the verse.

Unfortunately Wilkin will likely keep promoting his new and unorthodox views "Till Jesus Comes." So I urge all Bible-believing Christians to keep defending "the faith once for all delivered to the saints" (Jude 3)! We must keep preaching the simple gospel of "Christ crucified" (1 Cor. 1:23) – which to the Jews is a stumbling block, to the Greeks foolishness, and to the GES it is sadly "too much information"![7] But to those who are being saved, it is the power of God and the wisdom of God! (See 1 Corinthians 1:18-24.) Have you believed it? If not, do so today.

* * *

"For I delivered unto you as of first importance what I also received, how that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He was seen..." (1 Cor. 15:3-5).

ENDNOTES:

[1] Tom Stegall, "The Tragedy of the Crossless Gospel, Pt. 1," Grace Family Journal (Spring 2007): p. 9. For a more comprehensive discussion of these issues, see the following articles and books: Jonathan Perreault, "The Dangers of the Deserted Island Scenarios, Parts 1-10"; Kelly Sensenig, "Grace Evangelical Society and the Content of Saving Faith"; Thomas L. Stegall, The Gospel of the Christ: A Biblical Response to the Crossless Gospel Regarding the Contents of Saving Faith; Ken Wilson, Heresy of the Grace Evangelical Society, etc. These works provide detailed biblical and theological critiques of Bob Wilkin's position and should be consulted for a fuller treatment of the issues addressed in this article. Note: Not all these authors agree on the precise content of saving faith, but they all agree that Wilkin's new teachings on the gospel are, in fact, heresy.

[2] John Malone, "GES' Bob Wilkin: A Heretic's Vagaries and Intrigue," BibleStudy.net (August 2, 2007).

[3] Mike Lii, "Focused Free Grace Versus Flexible Free Grace," Journal of the Grace Evangelical Society (Spring 2024): p. 72.

[4] Commenting on 2 Corinthians 6:17, the Plymouth Brethren author and biblical scholar William Kelly aptly writes: "The apologist for ecclesiastical antinomianism [i.e., church compromise, where Christians tolerate false doctrine under the guise of grace] argues that the apostle is actually speaking of heathen impurity. Granted: it was the unclean thing there and then; but he was led by the Spirit to write with such breadth and depth as to cover everything that defiles. Is it meant that uncleanness is now consecrated or ignored? Is it denied that evil is most of all evil when coupled with the name of the Lord Jesus? Is not such an association the deceit, power, and triumph of the wicked one? To cleanse ourselves from every pollution is our clear and habitual duty as God's temple and family." (Kelly, Notes on the Second Epistle of Paul the Apostle to the Corinthians, p. 145.) Commenting on the same text, Charles Ryrie affirms: "Personal separation involves not being unequally yoked (v. 14); not loving the world (1 John 2:15-17), though using it (1 Cor. 7:31); not having fellowship with sinning brethren (1 Cor. 5:11 [cf. Matt. 18:15-17; Rom. 16:17; 1 Cor. 5:12, 11:19; 2 Thess. 3:14-15; Titus 3:10-11]); and, on the positive side, exhibiting Christlikeness." (Ryrie, The Ryrie Study Bible, Expanded Edition [Chicago: Moody Press, 1995], p. 1854, brackets added.)

[5] For more information, see the article by Bob Nyberg titled "The Free Grace Fracture," academia.edu (no date).

[6] See my summary chart titled "The Free Grace Gospel Debate" (FGFS, June 9, 2012).

https://freegracefreespeech.blogspot.com/2012/06/free-grace-gospel-debate.html

[7] See my article "Sharing the Gospel Clearly and Completely" (FGFS, August 6, 2025). Note that although Wilkin and his disciples sometimes include the cross in their gospel presentations, they do so mainly for illustrative and explanatory purposes. They do not believe that it is absolutely necessary for a lost person to believe for salvation.

John 6 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Wed, 03 Jun 2026 10:14:24 +0000

FREE GRACE TRANSLATION

The Gospel of John, Chapter 6

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John 6:1

Greek Textus Receptus

Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας, τῆς Τιβεριάδος.

Free Grace Translation

After these things Jesus departed to the other side of the sea of Galilee, [which is the sea] of Tiberias.

John 6:2

Greek Textus Receptus

καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, ὅτι ἑώρων αὐτοῦ τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων.

Free Grace Translation

And many people were following Him, because they were seeing the miracles that He was performing on those who were sick.

John 6:3

Greek Textus Receptus

ἀνῆλθε δὲ εἰς τὸ ὄρος ὁ Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ.

Free Grace Translation

But Jesus went up on a mountainside, and was sitting there with His disciples.

Bible Translation Notes

Grk. τὸ ὄρος. Literally, the mountain.

John 6:4

Greek Textus Receptus

ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων.

Free Grace Translation

And the Passover was near, the feast of the Jews.

John 6:5

Greek Textus Receptus

ἐπάρας οὖν ὁ Ἰησοῦς τοὺς ὀφθαλμούς, καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτόν, λέγει πρὸς τὸν Φίλιππον, Πόθεν ἀγοράσομεν ἄρτους, ἵνα φάγωσιν οὗτοι;

Free Grace Translation

Then Jesus, lifting up His eyes and seeing that a large crowd was coming toward Him, said to Philip, “Where should we buy bread, in order that these may eat?”

John 6:6

Greek Textus Receptus

τοῦτο δὲ ἔλεγε πειράζων αὐτόν· αὐτὸς γὰρ ᾔδει τί ἔμελλε ποιεῖν.

Free Grace Translation

But He was saying this to test him, because He Himself knew what He was about to do.

Bible Translation Notes

Grk. ἔμελλε, “He was about to.” See: Walter Bauer, William F. Arndt, F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament, and Other Early Christian Literature, 1st Edition (Chicago: The University of Chicago Press, 1957), p. 502, s.v. μέλλω.

John 6:7

Greek Textus Receptus

ἀπεκρίθη αὐτῷ Φίλιππος, Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς, ἵνα ἕκαστος αὐτῶν βραχύ τι λάβῃ.

Free Grace Translation

Philip answered Him, "Two-hundred denarii of bread are not enough to [feed] them, that each of them may receive [even] a little."

Bible Translation Notes

Grk. βραχύ τι λάβῃ, "may receive a little something."

John 6:8

Greek Textus Receptus

λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου,

Free Grace Translation

One of His disciples, Andrew the brother of Simon Peter, said to Him,

John 6:9

Greek Textus Receptus

Ἔστι παιδάριον ἓν ὧδε, ὃ ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους;

Free Grace Translation

"There is one boy here who has five barley loaves and two small fish, but what are these among so many?"

John 6:10

Greek Textus Receptus

εἶπε δὲ ὁ Ἰησοῦς, Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσον οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡσεὶ πεντακισχίλιοι.

Free Grace Translation

But Jesus said, "Have the people sit down." (Now there was an abundance of grass in that place.) So the men sat down; the number [of them] was about 5,000.

Bible Translation Notes

John uses two different Greek words for men: τοὺς ἀνθρώπους, and οἱ ἄνδρες, which is the more specific Greek word signifying men, i.e. males. "There are two words in Greek which mean 'man,' anēr, which refers to a male individual of the human race, and anthrōpos, which is the racial, generic term, and which has the general idea of 'mankind.'" (Kenneth Wuest, Great Truths to Live By, p. 46.)

Grk. ἀνθρώπους. This word refers to people in general, i.e. mankind (not exclusively men, but women and children included), although, as Plummer notes, "Among those going up to the Passover there would not be many women or children." (Plummer, The Gospel According to S. John, p. 140.)

Grk. ἄνδρες. Commenting on John 6:10b, A. T. Robertson notes: "The men (hoi andres). Word for men as distinct from women, expressly stated in Matt. 14:21." (Robertson, Word Pictures in the New Testament, Vol. V, p. 99.) Henry Alford's commentary on John 6:10b adds more detail. He writes: "οἱ ἄνδρες. This is a particular touch of accuracy in the account of an eye-witness which has not I think been noticed. Why in the other accounts should mention be made only of the men in numbering them? Matt. has, it is true, χωρὶς γυν. κ. παιδ. [apart from women and children], leaving it to be inferred that there was some means of distinguishing; — the others merely give ὡσεὶ ἄνδρες πεντακισχ. [about 5,000 men] without any explanation. But here we see how it came to be so — the men alone were arranged in companies, or alone arranged so that any account was taken of them: the women and children being served promiscuously [i.e. indiscriminately, or without numbering them]; who indeed, if the multitude were a paschal caravan [i.e. a caravan going up to the Passover], or parts of many such, would not be likely to be very numerous; — and here again we have a point of minute truthfulness brought out." (Alford, The Greek Testament, Volume I, p. 542, brackets added.) The Expositor’s Greek Testament commentary on this text is helpful when it further explains that "the men reclined, not counting women and children (χωρὶς γυναικῶν καὶ παιδίων, Matthew 14:21), in number about five thousand; the women, though not specified, would take their places with the men. Some of the children might steal up to Jesus to receive from His own hand."

The commentary on this verse by Milligan is very good in summary; he writes: "Ver. 10. Jesus said, Make the people sit down. 'The people,' a general word, including both men and women, is used here. They are directed to sit down, partly for the sake of order and ease in the distribution of the food, but also because the Lord is preparing to set a feast before them, and they sit down with Him as His guests. Now there was much grass in the place. So Mark speaks of the 'green grass,' — a minute but interesting coincidence [Mk. 6:39; cf. Psa. 23:2]. The circumstance is one that an eye-witness would naturally note, especially after relating the direction given that the multitude should sit down. John alone has given the season of the year (ver. 4); on this day of early spring the grass would be flourishing and abundant. So the men sat down, in number about five thousand. The 'men' are now singled out for special mention, probably because they, according to the custom of the East, sat down first. We may also suppose that the number of women and children would not be very large." (William Milligan, Commentary on the Gospel of St. John, p. 72.)

John 6:11

Greek Textus Receptus

ἔλαβε δὲ τοὺς ἄρτους ὁ Ἰησοῦς, καὶ εὐχαριστήσας διέδωκε τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ἀνακειμένοις· ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον.

Free Grace Translation

Then Jesus took the loaves, and after giving thanks, He distributed [the bread] to the disciples, and the disciples [distributed it] to those [who were] seated; likewise also from the fish, as much as they wanted.

Bible Translation Notes

Grk. τοὺς ἄρτους. Literally, the breads. In other words, the loaves of bread (cf. Jn. 6:9). The Tyndale Bible (1526), the Matthew's Bible (1537), the Great Bible (1539), the Bishop's Bible (1568), and the Geneva Bible (1587) all translate τοὺς ἄρτους as "the bread," a collective singular.

Free Grace Study Notes

"They all received ὅσον ἤθελον [as much as they wanted], not the βραχύ τι ['little something'] of Philip; and even this did not exhaust the supply." (W. R. Nicoll, Editor, The Expositor's Greek Testament.)

John 6:12

Greek Textus Receptus

ὡς δὲ ἐνεπλήσθησαν, λέγει τοῖς μαθηταῖς αὐτοῦ, Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται.

Free Grace Translation

But when they were filled, He said to His disciples, "Gather up the leftover pieces, that nothing should be lost."

Bible Translation Notes

On the phrase, "But when they were filled" (John 6:12a), cf. William Kelly's translation (An Exposition of the Gospel of John, p. 127).

On the whole, see A. T. Robertson's Word Pictures in the New Testament, & Marvin Vincent's Word Studies. Cf. Bauer's Greek-English Lexicon of the New Testament (3rd Edition), p. 116, s.v. ἀπόλλυμι (3.b); p. 323, s.v. ἐμπίπλημι (2); p. 546, s.v. κλάσμα (1); p. 805, s.v. περισσεύω (1.a).

Free Grace Study Notes

"Gather up the fragments] S. John alone tells of this command, though the others tell us that the fragments were gathered up. It has been noticed as a strong mark of truth, most unlikely to have been invented by the writer of a fiction. We do not find the owner of Fortunatus' purse careful against extravagance. How improbable, from a human point of view, that one who could multiply food at will should give directions about saving fragments!" (Alfred Plummer, The Gospel According to S. John, p. 141.)

Jesus desired "that nothing should be lost" (Jn. 6:12b, Smith's Literal Translation; cf. Jn. 6:39; 1 Tim. 2:3-4). Compare this with 2 Peter 3:9 when it says that God is "not wishing that any should perish" (2 Pet. 3:9b, ESV).

John 6:13

Greek Textus Receptus

συνήγαγον οὖν καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσε τοῖς βεβρωκόσιν.

Free Grace Translation

So they gathered [them] up and filled twelve baskets with broken pieces from the five barley loaves, [pieces] that were left over by those who had eaten.

Bible Translation Notes

Cf. Tyndale's translation of John 6:13, where he repeated the phrase "broken meat" in the final clause for the sake of clarity. The neuter plural relative pronoun ἃ (ha, meaning "that" or "which") agrees in gender and number with the neuter plural antecedent κλασμάτων (klasmatōn, meaning "fragments" or "broken pieces"). Following the precedent of Tyndale, I have repeated the word "[pieces]" to clarify that the fragments, rather than the original barley loaves, were what remained.

Free Grace Study Notes

"They collected the fragments for their own use, each in his κόφινος [basket], the ordinary furniture of the travelling Jew ('quorum cophinus fœnumque supellex,' Juv. Sat. iii. 14), to carry his food, lest he should be polluted by that of the people through whose territory he passed: see note on Matthew 15:32. Observe, that here the 12 baskets are filled with the fragments of the bread alone: but in Mark, with those of the fishes also. [See Mk. 6:43.]" (Henry Alford, The Greek Testament, Vol. 1, p. 757. See Alford's note on John 6:12, where he also comments on 6:13.)

John 6:14

Greek Textus Receptus

οἱ οὖν ἄνθρωποι ἰδόντες ὃ ἐποίησε σημεῖον ὁ Ἰησοῦς, ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον.

Free Grace Translation

Then the people, having seen what sign Jesus did, were saying, "This is truly the prophet [who is] coming into the world."

Bible Translation Notes

Grk. ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. Literally, that this is truly the prophet, the (one who is) coming into the world.

Note that ὅτι (hoti) can serve as quotation marks, as it does here. See my article "Getting the Gospel Right, Pt. 1" (FGFS, October 31, 2009). Reference the section "The Content of the Gospel in 1 Corinthians 15".

Free Grace Study Notes

See Deuteronomy 18:15 in regard to "the prophet who is coming into the world." A. T. Robertson notes: "There was a popular expectation about the prophet of Deut. 18:15 as being the Messiah (John 1:21; 11:27). The phrase is peculiar to John, but the idea is in Acts (3:22; 7:37). The people are on the tiptoe of expectation and believe that Jesus is the political Messiah of Pharisaic hope." (Robertson, Word Pictures in the New Testament, Vol. V, p. 100.)

John 6:15

Greek Textus Receptus

Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτόν, ἵνα ποιήσωσιν αὐτὸν βασιλέα, ἀνεχώρησε πάλιν εἰς τὸ ὄρος αὐτὸς μόνος.

Free Grace Translation

Jesus therefore, knowing that they intended to come and take Him by force in order to make Him king, withdrew again to the mountain by Himself, alone.

Bible Translation Notes

See Bauer's Greek-English Lexicon of the New Testament (3rd edition) on the phrase: "ἁρπάζειν αὐτόν ἵνα ποιήσωσιν βασιλέα take him by force, in order to make (him) king J 6:15." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., p. 840, s.v. ποιέω.) Cf. John Bowes' New Testament According to the Purest Greek, p. 153. See Bowes' translation of John 6:15, which is excellent.

Free Grace Study Notes

"For Jesus perceived that they were on the point of coming and carrying Him off to make Him king. ἁρπάζειν, to snatch suddenly and forcibly (derived from the swoop of the falcon, the ἅρπη; hence, the Harpies). This scene throws light on the use of ἁρπάζουσιν in Matt. 11:12. Their purpose was to make Him king. Their own numbers and their knowledge of the general discontent would encourage them. But Jesus ἀνεχώρησε πάλιν εἰς τὸ ὄρος αὐτὸς μόνος, 'withdrew again (cf. ver. 3) to the mountain,' from which He may have come down some distance to meet the crowd. Now He detached Himself even from His disciples. [μὴ παρέχων μηδὲ τούτοις ἀφορμὴν, Origen.] The Synoptic account is supplementary. The disciples remained behind with fragments of the crowd, but, when it became late, they went down to the sea, and having got on board a (not 'the') boat, they were coming across to Capernaum [Mark says Jesus told them to go to Bethsaida, but that is quite consistent, as they may have meant to land at the one place and walk to the other] on the other side, and it had already become dark, and Jesus had not, or 'not yet,' come to them, and the sea was rising owing to a strong wind blowing." (W. R. Nicoll, Editor, The Expositor's Greek Testament, Vol. II, pp. 749-750, brackets his. Note: The Roman numerals in the original have been updated to the current format.)

John 6:16

Greek Textus Receptus

Ὡς δὲ ὀψία ἐγένετο, κατέβησαν οἱ μαθηταὶ αὐτοῦ ἐπὶ τὴν θάλασσαν,

Free Grace Translation

But when evening came, His disciples went down to the sea,

John 6:17

Greek Textus Receptus

καὶ ἐμβάντες εἰς τὸ πλοῖον, ἤρχοντο πέραν τῆς θαλάσσης εἰς Καπερναούμ. καὶ σκοτία ἤδη ἐγεγόνει, καὶ οὐκ ἐληλύθει πρὸς αὐτοὺς ὁ Ἰησοῦς

Free Grace Translation

and after getting into a boat, they were going across the lake toward Capernaum. And it had already become dark, and Jesus had not come to them.

Bible Translation Notes

Grk. καὶ ἐμβάντες εἰς τὸ πλοῖον. Literally, "And stepping into the boat." See Mounce's Expository Dictionary of Old and New Testament Words (p. 282), when he writes: "ἐμβαίνω (embainō), GK 1832 (S 1684), 16x. embainō means 'to get into.' In the NT, it is used only of getting or stepping into a boat. Jesus and his disciples used boats for transportation (Mt. 8:23; 9:1; 14:22; 15:39; Mk. 5:18; 6:45; 8:10, 13; Lk. 8:22; 8:37; Jn. 6:17)". Cf. Bauer's Greek-English Lexicon of the New Testament (3rd edition), p. 321, "ἐμβαίνω … gener. 'to step into an area'; in our lit. mostly of boarding water transport embark … εἰς (τό) πλοῖον … Mt 8:23; 9:1; 13:2; 14:22; 15:39; Mk 4:1; 5:18; 6:45; 8:10 … Lk 8:22 …, 37; cp. 5:3; J 6:17; 21:3; Ac 21:6" (ellipsis added).

Grk. ἤρχοντο πέραν, "they were going across." Cf. The Revised Version (1881), which translates it: "they . . . were going over" (see Jn. 6:17, RV, ellipsis added). Vincent likewise affirms concerning the verb ἤρχοντο: "The imperfect, were going. So Rev." (Word Studies in the New Testament.)

John 6:18

Greek Textus Receptus

ἥ τε θάλασσα ἀνέμου μεγάλου πνέοντος διηγείρετο.

Free Grace Translation

And the sea was being stirred up because a strong wind [was] blowing.

Bible Translation Notes

Commenting on the wording of John 6:18 in the Authorized Version, Marvin R. Vincent writes:

"Arose (διηγείρετο). It is lamentable how the A.V. [the KJV] misses the graphic force of these imperfects. Rev. [The Revised Version], rightly, was rising. Literally, was being awakened. The imperfects convey the sense of gathering danger, and throw into stronger relief the fact of Jesus' appearance. They were going; the darkness had already fallen, the sea was rising, and Jesus had not yet come."

"That blew (πνέοντος). Literally, blowing. That was blowing would be better. John's narrative at this point is more detailed and graphic than the others." (Vincent, Word Studies in the New Testament, Vol. II, pp. 146-147.)

John 6:19

Greek Textus Receptus

ἐληλακότες οὖν ὡς σταδίους εἰκοσιπέντε ἢ τριάκοντα, θεωροῦσι τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης, καὶ ἐγγὺς τοῦ πλοίου γινόμενον· καὶ ἐφοβήθησαν.

Free Grace Translation

Then having rowed about 25 or 30 stadia, they behold Jesus walking on the sea, and approaching near the boat, and they were terrified!

Bible Translation Notes

The Greek phrase θεωροῦσι τὸν Ἰησοῦν περιπατοῦντα ἐπὶ τῆς θαλάσσης, meaning "they behold Jesus walking on the sea," echoes the description of God in Job 9:8 from the Septuagint, which says He "walks on the sea as on firm ground." (Brenton's Septuagint Translation.)

Grk. καὶ ἐφοβήθησαν. The meaning in English is: "and they were terrified as if they had a phobia." The Greek word (from φοβέω) is the verb form of the English word "phobia". (In English there is no verb form of the noun "phobia," but the closest approximation might be to say that the disciples became phobic, or in a more informal description: "they were freaking out!" In other words, "they were scared out of their minds!") Most English translations under translate here by merely saying, "and they were afraid." (Yawn.) Such a translation hardly does justice to the scene, which is that the disciples thought they were seeing a ghost walking toward them on the water! (Compare the parallel Gospel accounts: Matt. 14:26-27; Mk. 6:49-50.) The disciples' fear is extreme, yet most English translations merely say, "and they were afraid." Such a translation hardly conveys the disciples' terror and dread! V. E. Vine in his excellent Expository Dictionary of New Testament Words affirms: "PHOBOS (φόβος) first had the meaning of flight, that which is caused by being scared; then, that which may cause flight, (a) fear, dread, terror, always with this significance in the four Gospels" (p. 414, s.v. "FEAR"). Following is a sampling of English translations of the New Testament that best convey the sense of the Greek in John 6:19b:

"and they dreaded." (Jn. 6:19b, Wycliffe Bible)
"They were terrified," (Jn. 6:19b, Moffatt, The New Testament: A New Translation)
"and they were terrified." (Jn. 6:19b, J. B. Phillips)
"and so they were terror-stricken." (Jn. 6:19b, Charles B. Williams, The New Testament: A Translation in the Language of the People)
"and they were terrified." (Jn. 6:19b, William F. Beck, The New Testament in the Language of Today)
"and they were terrified." (Jn. 6:19b, Good News Translation)
"And they were afraid (terrified)." (Jn. 6:19b, Amplified Bible, Classic Edition)
"They were terrified," (Jn. 6:19b, The Living Bible)
"and they were terrified." (Jn. 6:19b, NIV 1984)
"and they were terrified" (Jn. 6:19b, Mounce Reverse Interlinear)
"and they became terrified." (Jn. 6:19b, GOD'S WORD Translation)
"They were scared senseless," (Jn. 6:19b, The Message)

John 6:20

Greek Textus Receptus

ὁ δὲ λέγει αὐτοῖς, Ἐγώ εἰμι, μὴ φοβεῖσθε.

Free Grace Translation

But He said to them, "It is I; be not afraid."

Bible Translation Notes

Grk. Ἐγώ εἰμι. Literally, "I am" (cf. Exodus 3:14; John 8:58).

Grk. μὴ φοβεῖσθε. I chose to translate it as "be not afraid" because more than simply a prohibition, Jesus' words are also a summons to courage; a command toward peace, not just away from panic. (Cf. John 6:20b in the Revised Version, which I found translates it the same.)

John 6:21

Greek Textus Receptus

ἤθελον οὖν λαβεῖν αὐτὸν εἰς τὸ πλοῖον· καὶ εὐθέως τὸ πλοῖον ἐγένετο ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον.

Free Grace Translation

Then they were willing to take Him into the boat, and immediately the boat was on the shore to which they were going.

Bible Translation Notes

Grk. ἤθελον οὖν. Literally, They were willing therefore. Commenting on this phrase in the Greek, A. T. Robertson affirms: "They were willing therefore (ηθελον ουν). Inchoative imperfect, 'they began to be willing.'" Right, but the Greek word oun ("then"/"therefore") already indicates that the disciples started to be willing, so it is redundant and therefore unnecessary to say "began to be". That is already obvious from the context and from the word oun. Wallace takes it a step further by translating it, "Then the disciples wanted to take Him". That is true, but the Greek has a slightly different nuance, which is better conveyed into English by saying "Then the disciples were willing to take Him" (6:21a). So while Robertson at least kept the -ing ending on "willing" ("began to be willing"), Wallace has turned the imperfect tense verb into a simple past tense ("they wanted"), more like an aorist. Mounce translates it, "Then they were glad to take Him" — which (in distinction to Wallace) at least somewhat keeps the idea of the Greek imperfect tense by saying "they were glad" (emphasis on "were"). So Mounce's translation is sort of midway between Robertson's translation and Wallace's in terms of how it translates the verb ἤθελον, "they were willing" (6:21a). The New American Standard Bible accurately retains the past continuous sense of the Greek imperfect tense by translating ἤθελον as "they were willing" (Jn. 6:21, NASB). Unfortunately some of the other widely used English Bible translations do not, such as the revered King James Version. Commenting on the wording of John 6:21 in the Authorized Version (the KJV), the New Testament scholar Marvin R. Vincent is bold enough to correct it! He writes: "They willingly received (ηθελον λαβειν). Wrong. Rev. [i.e. the Revised Version], correctly, they were willing to receive; after being reassured by His voice. The imperfect denotes a continuous state of feeling, not a mere impulsive and temporary wish." (Vincent, Word Studies in the New Testament, Vol. II, p. 147.)

Grk. ἐπὶ τῆς γῆς. Literally, on the land.

Free Grace Study Notes

Compare the parallel accounts of the incident in Matthew 14:22-33 and Mark 6:45-52. Jesus initially intended to pass by the boat (Mk. 6:48), but the disciples, and Peter in particular, called out to Him. Do we call out to Jesus in our hour of need?

John 6:22

Greek Textus Receptus

Τῇ ἐπαύριον ὁ ὄχλος ὁ ἑστηκὼς πέραν τῆς θαλάσσης, ἰδὼν ὅτι πλοιάριον ἄλλο οὐκ ἦν ἐκεῖ εἰ μὴ ἕν ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, καὶ ὅτι οὐ συνεισῆλθε τοῖς μαθηταῖς αὐτοῦ ὁ Ἰησοῦς εἰς τὸ πλοιάριον, ἀλλὰ μόνοι οἱ μαθηταὶ αὐτοῦ ἀπῆλθον,

Free Grace Translation

On the following day the multitude which stood on the other side of the lake, having seen that no other small boat was there except that one in which His disciples embarked, and that Jesus did not go with His disciples into the boat, but only His disciples departed [in it],

John 6:23

Greek Textus Receptus

ἄλλα δὲ ἦλθε πλοιάρια ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον, εὐχαριστήσαντος τοῦ Κυρίου·

Free Grace Translation

but other small boats came from Tiberias near the place where they ate the bread, after the Lord gave thanks,

John 6:24

Greek Textus Receptus

ὅτε οὖν εἶδεν ὁ ὄχλος ὅτι Ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ, ἐνέβησαν αὐτοὶ εἰς τὰ πλοιάρια καὶ ἦλθον εἰς Καφαρναοὺμ ζητοῦντες τὸν Ἰησοῦν.

Free Grace Translation

when therefore the multitude saw that Jesus was not there nor His disciples, they got into the small boats and went unto Capernaum seeking Jesus.

Bible Translation Notes

Grk. ὅτι Ἰησοῦς οὐκ ἔστιν ἐκεῖ οὐδὲ οἱ μαθηταὶ αὐτοῦ. Literally, that Jesus is not there nor His disciples.

John 6:25

Greek Textus Receptus

καὶ εὑρόντες αὐτὸν πέραν τῆς θαλάσσης, εἶπον αὐτῷ, Ῥαββί, πότε ὧδε γέγονας;

Free Grace Translation

And [after] finding Him on the other side of the lake, they said to Him, "Rabbi, when did you come here?"

Bible Translation Notes

Grk. καὶ εὑρόντες αὐτὸν. Literally, And finding Him. But since εὑρόντες is an aorist participle, it is valid to translate it as "after" + aorist participle (see Mounce, Basics of Biblical Greek, 4th Edition, p. 323). James Moffatt translates it, "And after finding him" (Moffatt, The Historical New Testament, p. 509).

John 6:26

Greek Textus Receptus

ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς καὶ εἶπεν, Ἀμὴν ἀμὴν λέγω ὑμῖν, ζητεῖτέ με, οὐχ ὅτι εἴδετε σημεῖα, ἀλλ’ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσθητε.

Free Grace Translation

Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw miracles, but because you ate from the loaves and were filled."

Bible Translation Notes

Grk. ζητεῖτέ με ("you seek Me"). The verb ζητεῖτέ is second person plural, i.e. "you (plural) seek Me".

Grk. οὐχ ὅτι εἴδετε σημεῖα. Literally, not because you saw signs. Cf. John 6:2, 14.

John 6:27

Greek Textus Receptus

ἐργάζεσθε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην, ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὁ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει· τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν, ὁ Θεός.

Free Grace Translation

"Do not work for the food that perishes, but for the food that remains unto eternal life, which the Son of Man will give to you; for on him God the Father put His seal."

Bible Translation Notes

Grk. ἐργάζεσθε . . . τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον. Literally, "work for . . . the food that remains unto eternal life". The 1st edition of Walter Bauer's Greek-English Lexicon of the New Testament (BAG) has this insightful comment on ἐργάζομαι, as it is used in John 6:27 (s.v. ἐργάζομαι, definition 2.e.): "ἐ. τὴν βρῶσιν ['work for the food'] J 6:27 can, when it is alone, mean work for, earn the food (Hes., Op. βίον ἐ.; Hdt. 1, 24 χρήματα; cf. Pla., Laches 183A; X., Mem. 2, 8, 2; Theod. Pr 21:6. Also βρῶμα: Palaeph. p. 28, 10). However, in this context βρῶσις ['food'] seems to be not so much a thing to be earned, as a free gift of the Son of Man. As in the similar case of the Samaritan woman (cf. J 6:35 w. 4:14) the hearer is simply prepared for the statement that he is to accept what is freely given. But ἐργάζεσθαι ['to work for'] can also mean, when used w. food, prepare for use, digest, assimilate sc. τὴν τροφήν (Aristot., De Vita et Morte 4; more often ἐργασία τ. τροφῆς)." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Translated and adapted by William F. Arndt and F. Wilbur Gingrich [Chicago: University of Chicago Press, 1957], 1st English Edition, p. 307, brackets added.)

The 3rd edition of Bauer's Greek-English Lexicon of the New Testament (BDAG) similarly states (s.v. ἐργάζομαι, definition 2.e.): "work for/earn food (Hes., Op. 43 βίον ἐ.; Hdt. 1, 24 χρήματα; cp. Pla., Hipp. Mai. 282d, Laches 183a; X., Mem. 2, 8, 2; Theod. Pr 21: 6. Also βρώμα: Palaeph. p. 28, 10) ἐ. τὴν βρώσιν ['work for the food'] J 6:27: in this context βρῶσις ['food'] appears to be the free gift of the Human One (Son of Man). As in the similar case of the Samaritan woman (cp. J 6:35 w. 4:14) hearers are simply prepared for the statement that they are to accept what is freely given. But ἐργάζεσθαι ['to work for'] can also mean, when used w. food, prepare for use, digest, assimilate sc. τὴν τροφήν (Aristot., De Vita et Morte 4; Maximus Tyr. 15, 5a [ἐργ. τὴν τροφήν of the activity of the jaws]; more often ἐργασία τ. τροφῆς)." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd Edition. Revised and edited by Frederick W. Danker [Chicago: University of Chicago Press, 2000], p. 389, last brackets his.)

Grk. τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον. Literally, "the food remaining unto eternal life". The Authorized Version reads: "that meat which endureth unto everlasting life" (Jn. 6:27, KJV). But the word "endureth" (or "endures") is not the best translation of μένουσαν (a participle meaning "remaining"), from μένω (ménō), which more accurately means "to remain," "to stay," or "to abide". While menō is occasionally rendered as "endure" in the A.V. (Jn. 6:27; 1 Pet. 1:25), probably a more accurate English translation is "abideth" (as in the Revised Version). The Greek word for "endure" is not so much menō but hupomenō, meaning "to remain under". As one New Testament scholar has noted, quoting the wording of John 6:27 in the Authorized Version: "endureth unto everlasting life] Better, abideth unto eternal life: see on [John] 1:33 and 3:16." (Alfred Plummer, The Gospel According to S. John, The Cambridge Bible for Schools and Colleges [Cambridge: The University Press, 1891], p. 147, bold and italics his. Note: The Roman numerals in the original ["i. 33 and iii. 16"] have been updated to the current format.)

Grk. τοῦτον γὰρ, etc. Literally, for (on) this (one) God the Father put His seal. Or, for (on) this (man) God the Father put His seal. I.e. for God the Father put His seal on this Man.

Free Grace Study Notes

"The Son would give this food and eternal life, but the people had a responsibility to 'work' (i.e., believe the gospel, v. 29) for it too." (Thomas L. Constable, Notes on John, commentary on John 6:27.)

John 6:28

Greek Textus Receptus

εἶπον οὖν πρὸς αὐτόν, Τί ποιῶμεν, ἵνα ἐργαζώμεθα τὰ ἔργα τοῦ Θεοῦ;

Free Grace Translation

Therefore they said to Him, "What should we do, so that we may work the works of God?"

Bible Translation Notes

Gk. ποιῶμεν. The verb is in the subjunctive mood: a "deliberative subjunctive" (Robertson's Word Pictures in the New Testament). "The subjunctive of deliberation suggests doubt on the whole subject or expresses a wish to do something." (Robertson, A Grammar of the Greek New Testament in Light of Historical Research, 4th Edition, pp. 923-924.) The listeners are deliberating about what to do. In Acts 16:30 the question was "What must I do…?" But in John 6:28 the question is in the subjunctive mood: "What should we do….?" Some of the Bible translations that bring this out well are the following:

Young's Literal Bible: "They said therefore unto him, 'What may we do that we may work the works of God?'" (John 6:28, YLT)
Darby Bible Translation: "They said therefore to him, 'What should we do that we may work the works of God?'" (John 6:28, Darby)
William Kelly's Translation: "They said therefore to him, What should we do that we may work the works of God?" (Kelly, An Exposition of the Gospel of John, p. 133.)
Wilbur N. Pickering's Translation: "So they said to Him, 'What should we do so that we may work the works of God?'" (Pickering, The Sovereign Creator Has Spoken, 3rd Edition, p. 209.)
New Living Translation: "They replied, 'We want to perform God’s works, too. What should we do?'" (John 6:28, NLT)

John 6:29

Greek Textus Receptus

ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Τοῦτό ἐστι τὸ ἔργον τοῦ Θεοῦ, ἵνα πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος.

Free Grace Translation

Jesus answered and said to them, "This is the work of God, that you should believe in Him whom He sent."

Bible Translation Notes

Gk. ἵνα. Depending on the context, but specifically here in John 6:29, it's acceptable to translate ἵνα as "that" rather than "in order that". See Alfred Marshall, New Testament Greek Primer (London: Samuel Bagster & Sons, 1962), pp. 124-125.

Gk. πιστεύσητε εἰς ὃν ἀπέστειλεν ἐκεῖνος. Literally, you should believe in whom that (one) sent. In other words. believe in whom God sent. Specifically, believe in Jesus! In Greek the relative pronoun ὃν ("whom") is masculine, so that's why I translated it as "Him whom" (Jn. 6:29b).

Free Grace Study Notes

Commenting on John 6:29, the New Testament Greek scholar Henry Alford notes: "29.] The meaning is not, that faith is wrought in us by God, is the work of God; but that the truest way of working the work of God is to believe on Him whom He hath sent." (Alford, The Greek Testament [London: 1849], 2 Vols. Vol. 1, p. 545, italics his.)

John 6:30

Greek Textus Receptus

εἶπον οὖν αὐτῷ, Τί οὖν ποιεῖς σὺ σημεῖον, ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι; τί ἐργάζῃ;

Free Grace Translation

Therefore they said to Him, "Then what miraculous sign do you perform, so that we may see [it] and believe in you? What [miracle] do you work?"

Free Grace Study Notes

The Jews' demand for a sign from Jesus (Jn. 6:30) is illustrative of Paul's statement in 1 Corinthians 1:22, "For the Jews require a sign" (1 Cor. 1:22, KJV; cf. Isa. 45:9; Matt. 12:38, 16:1).

John 6:31

Greek Textus Receptus

οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστι γεγραμμένον, Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν.

Free Grace Translation

"Our fathers ate manna in the wilderness, just as it is written, 'He gave them bread from heaven to eat.'"

John 6:32

Greek Textus Receptus

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, Οὐ Μωσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ· ἀλλ’ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν.

Free Grace Translation

Therefore Jesus said to them, "Truly, truly, I say to you, Moses has not given you the bread from heaven; but rather My Father gives you the true bread from heaven."

John 6:33

Greek Textus Receptus

ὁ γὰρ ἄρτος τοῦ Θεοῦ ἐστιν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ.

Free Grace Translation

"For the bread of God is that which comes down from heaven and gives life to the world."

John 6:34

Greek Textus Receptus

εἶπον οὖν πρὸς αὐτόν, Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον.

Free Grace Translation

Therefore they said to Him, "Sir, always give us this bread!"

John 6:35

Greek Textus Receptus

εἶπε δὲ αὐτοῖς ὁ Ἰησοῦς, Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρός με, οὐ μὴ πεινάσῃ· καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσῃ πώποτε.

Free Grace Translation

But Jesus said to them, "I am the bread of life; the [one] [who] comes to Me will never hunger, and the [one] [who] believes in Me will never thirst again."

Bible Translation Notes

Grk. οὐ μὴ διψήσῃ. This verb (διψήσῃ) is in the active voice, which is why I have translated it as "will never thirst" instead of "will never be thirsty" (Mounce), which is more passive. It should also be noted in regard to διψήσῃ that in John 6:35 it is used as a durative future with οὐ μὴ. (Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th ed., p. 889.)

Grk. πώποτε (pōpote). Literally, "at all" or "ever yet, ever, at any time." For the translation "at all," cf. Moulton and Milligan, The Vocabulary of the Greek Testament, s.v. πώποτε. For the translation of πώποτε as "again," see William D. Mounce's Reverse Interlinear on John 6:35b, which he translates as "will never be thirsty again."

John 6:36

Greek Textus Receptus

ἀλλ’ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ με, καὶ οὐ πιστεύετε.

Free Grace Translation

"But I said to you that even though you have seen Me, you still do not believe."

John 6:37

Greek Textus Receptus

πᾶν ὃ δίδωσί μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει· καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω.

Free Grace Translation

"All that the Father gives Me will come to Me; and the one who comes to Me I will never cast out."

John 6:38

Greek Textus Receptus

ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με.

Free Grace Translation

"For I have come down from heaven, not that I might do My will, but the will of Him who sent Me."

John 6:39

Greek Textus Receptus

τοῦτο δέ ἐστι τὸ θέλημα τοῦ πέμψαντός με πατρός, ἵνα πᾶν ὃ δέδωκέ μοι, μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλὰ ἀναστήσω αὐτὸ ἐν τῇ ἐσχάτῃ ἡμέρᾳ.

Free Grace Translation

"And this is the will of the Father who sent Me: that everything which He has given to Me, I should lose none of it, but should raise it up on the last day."

John 6:40

Greek Textus Receptus

τοῦτο δὲ ἐστι τὸ θέλημα τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτόν, ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ.

Free Grace Translation

"And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him should have eternal life, and I will raise him up on the last day."

Bible Translation Notes

Grk. θέλημα = wish, will, desire. Cf. 1 Tim. 2:4, NKJV.

Grk. τοῦ πέμψαντός με. Literally, of the (one) sending me. Technically πέμψαντός is a participle, so the phrase τοῦ πέμψαντός με could literally be translated "of the One sending Me" (i.e. the Father). But since τοῦ is masculine singular, and πέμψαντός is an aorist participle, it's also valid to translate τοῦ πέμψαντός με as "Him who sent Me".

Grk. ἵνα . . . ἔχῃ ζωὴν αἰώνιον. Also note the hina (ἵνα) clause and that ἔχῃ is in the subjunctive mood, thus I have translated it: "should have eternal life".

Free Grace Study Notes

God chooses to save those who choose to believe. This is the biblical balance between divine sovereignty and human responsibility.

John 6:41

Greek Textus Receptus

Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ, ὅτι εἶπεν, Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ.

Free Grace Translation

Therefore the Jews were murmuring about Him, because He said, "I am the bread that came down from heaven."

John 6:42

Greek Textus Receptus

καὶ ἔλεγον, Οὐχ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς οὖν λέγει οὖτος ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα;

Free Grace Translation

And they were saying, "Is this not Jesus the son of Joseph, whose father and mother we know? How then does He say that I have come down from heaven?"

John 6:43

Greek Textus Receptus

ἀπεκρίθη οὖν ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Μὴ γογγύζετε μετ’ ἀλλήλων.

Free Grace Translation:

Jesus therefore answered and said to them, "Do not murmur with one another."

John 6:44

Greek Textus Receptus

οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, καὶ ἐγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ.

Free Grace Translation

"No one is able to come to Me unless the Father who sent Me draws him, and I will raise him up on the last day."

Free Grace Study Notes

Compare John 12:32. Jesus will draw all people to Himself when He is lifted up on the cross (cf. Jn. 3:14-17). Thus, anyone can come to Christ by faith.

John 6:45

Greek Textus Receptus

ἔστι γεγραμμένον ἐν τοῖς προφήταις, Καὶ ἔσονται πάντες διδακτοὶ τοῦ Θεοῦ. πᾶς οὖν ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθών, ἔρχεται πρός με.

Free Grace Translation

"It is written in the Prophets, 'And they will all be taught by God.' Therefore everyone who hears and learns from the Father comes to Me."

Free Grace Study Notes

Jesus is quoting Isaiah 54:13, which says: "All your children shall be taught by the Lord, and great shall be the peace of your children." Everett F. Harrison insightfully observes: "Here Christ quoted Isa 54:13. If the all be emphasized, it removes any element of restriction that may seem to lurk in the idea of drawing as stated in Jn 6:44." (The Wycliffe Bible Commentary, p. 1087.)

Commenting on John 6:45, Albert Barnes writes: "In the prophets. Isa. 54.13. A similar sentiment is found in Micah 4.1-4, and Jer. 31.34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets. Shall be all taught of God. This explains the preceding verse. It is by the teaching of his word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way, but a strong voluntary ignorance and unwillingness." (Barnes' Notes on the New Testament [Grand Rapids: Kregel, 1975], p. 297. Note: The Roman numerals in the original have been updated to the current format.)

John 6:46

Greek Textus Receptus

οὐχ ὅτι τὸν πατέρα τις ἑώρακέν, εἰ μὴ ὁ ὢν παρὰ τοῦ Θεοῦ, οὗτος ἑώρακε τὸν πατέρα.

Free Grace Translation

"Not that anyone has seen the Father, except the [one] who is from God, this [one] has seen the Father."

John 6:47

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ, ἔχει ζωὴν αἰώνιον.

Free Grace Translation

"Truly, truly, I say to you, the one who believes in Me has eternal life."

Bible Translation Notes

The oldest Greek manuscripts of this text do not contain the words εἰς ἐμὲ, "in Me".

Free Grace Study Notes

The oldest Greek manuscripts of this text (e.g. Papyrus 66, Papyrus 75, Codex Sinaiticus, Codex Vaticanus, etc.) do not contain the words "in Me". In these Greek texts, John 6:47 reads as follows: "Truly, truly, I say to you, the one who believes has eternal life." So the question is: "believes" what? Related to Free Grace Theology, a distinct interpretation of John 6:47 has been prominently advocated by Zane Hodges and Bob Wilkin of the Grace Evangelical Society. This verse, particularly in its longer textual form, serves as their favorite proof-text and the central tenet around which their ministry is built. But herein lies the problem: Hodges and Wilkin have constructed their entire ministry and theology of salvation not only on one proof-text, but more specifically on a variant reading of that proof-text! Thus their hermeneutic (their method of Bible interpretation) is doubly flawed, and is therefore rightly rejected. For a fuller discussion see Fred Lybrand's article "GES Gospel: Lybrand Open Letter," particularly page 21.

John 6:48

Greek Textus Receptus

ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς.

Free Grace Translation

"I am the bread of life."

John 6:49

Greek Textus Receptus

οἱ πατέρες ὑμῶν ἔφαγον τὸ μάννα ἐν τῇ ἐρήμῳ, καὶ ἀπέθανον.

Free Grace Translation

"Your fathers ate the manna in the wilderness, and died."

John 6:50

Greek Textus Receptus

οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ.

Free Grace Translation

"This is the bread [that] comes down from heaven, so that anyone may eat of it and not die."

John 6:51

Greek Textus Receptus

ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα. καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστίν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς.

Free Grace Translation

"I am the living bread [that] came down from heaven; if anyone should eat of this bread, he will live forever. And moreover, the bread that I will give is My flesh, which I will give for the life of the world."

John 6:52

Greek Textus Receptus

Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες, Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα φαγεῖν;

Free Grace Translation

Therefore the Jews were arguing with one another saying, "How is this [man] able to give us [His] flesh to eat?"

John 6:53

Greek Textus Receptus

εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς.

Free Grace Translation

Then Jesus said to them, "Truly, Truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves."

John 6:54

Greek Textus Receptus

ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ.

Free Grace Translation

"The [one] who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day."

Bible Translation Notes

Grk. ὁ τρώγων. Literally, The (one) eating. I chose to translate it as "The [one] who eats" to maintain English readability while preserving the definite article (ὁ). Not "Whoever" (as in the NKJV, ESV, NIV). The indefinite "Whoever" in John 6:54 is an interpretive paraphrase, not a translation. A correct translation is either "He that eateth" (RV 1885), "He who eats" (NASB 1977, 1995), "The one who eats" (NASB 2020), "The one who feeds on" (Mounce's Reverse Interlinear), "The one eating" (Berean Literal Bible), or the like.

John 6:55

Greek Textus Receptus

ἡ γὰρ σάρξ μου ἀληθῶς ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθῶς ἐστι πόσις.

Free Grace Translation

"For My flesh is true food, and My blood is true drink."

John 6:56

Greek Textus Receptus

ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ.

Free Grace Translation

"The one who eats My flesh and drinks My blood remains in Me, and I in him."

John 6:57

Greek Textus Receptus

καθὼς ἀπέστειλέ με ὁ ζῶν πατήρ, κἀγὼ ζῶ διὰ τὸν πατέρα· καὶ ὁ τρώγων με, κἀκεῖνος ζήσεται δι’ ἐμέ.

Free Grace Translation

"Just as the living Father sent Me, and I live because of the Father; [so] also the [one] [who] feeds on Me, that [one] will live because of Me."

John 6:58

Greek Textus Receptus

οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς· οὐ καθὼς ἔφαγον οἱ πατέρες ὑμῶν τὸ μάννα, καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον, ζήσεται εἰς τὸν αἰῶνα.

Free Grace Translation

"This is the bread that came down from heaven; not as your fathers ate the manna, and died; the [one] [who] feeds on this bread, he will live forever."

Bible Translation Notes

Grk. ὁ τρώγων τοῦτον τὸν ἄρτον. Lit. the (one) feeding on this bread.

John 6:59

Greek Textus Receptus

ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καπερναούμ.

Free Grace Translation

He said these things in [the] synagogue, teaching in Capernaum.

John 6:60

Greek Textus Receptus

Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπον, Σκληρός ἐστιν οὗτος ὁ λόγος· τίς δύναται αὐτοῦ ἀκούειν;

Free Grace Translation

Then many of his disciples, [after] hearing [these things], said, "This is a hard message; who is able to accept it?"

Bible Translation Notes

Marcus Dods writes: "Σκληρός is rather 'hard to receive' than 'hard to understand'." (W. R. Nicoll, Editor, The Expositor's Greek Testament, Vol. I, p. 759. See also: A. T. Robertson, Word Pictures, Vol. V, p. 113; Henry Alford, The Greek Testament, Vol. I, p. 763; Alfred Plummer, The Gospel According to St John, p. 47.)

John 6:61

Greek Textus Receptus

εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσι περὶ τούτου οἱ μαθηταὶ αὐτοῦ, εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκανδαλίζει;

Free Grace Translation

But Jesus, knowing in Himself that His disciples were murmuring about this, said to them, "Does this offend you?"

Bible Translation Notes

Grk. Τοῦτο ὑμᾶς σκανδαλίζει. Or, "Does this shock you?" (See Bauer's Greek-English Lexicon of the New Testament, s.v. σκανδαλίζω.)

John 6:62

Greek Textus Receptus

ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον

Free Grace Translation

"Then what if you should behold the Son of Man ascending to where He was before?"

John 6:63

Greek Textus Receptus

τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λαλῶ ὑμῖν, πνεῦμά ἐστι καὶ ζωή ἐστιν.

Free Grace Translation

"The Spirit is life-giving, the flesh profits nothing at all; the words that I speak to you, are Spirit and are life."

Bible Translation Notes

Grk. τὸ πνεῦμά ἐστι τὸ ζωοποιοῦν. Cf. Bauer's Greek-English Lexicon of the New Testament, s.v. ζωοποιοέω. Bauer comments: "The Spirit is called life-giving J 6:63". (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 432.)

John 6:64

Greek Textus Receptus

ἀλλ’ εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾔδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς, τίνες εἰσὶν οἱ μὴ πιστεύοντες, καὶ τίς ἐστιν ὁ παραδώσων αὐτόν.

Free Grace Translation

"But there are some of you who do not believe." For Jesus knew from the beginning who they were that did not believe, and who it was that would betray Him.

John 6:65

Greek Textus Receptus

καὶ ἔλεγε, Διὰ τοῦτο εἴρηκα ὑμῖν, ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός μου.

Free Grace Translation

And He was saying, "For this reason I have said to you, that no one is able to come to Me, unless it has been granted to him from My Father."

Free Grace Study Notes

What is the will of the Father in this context? See John 6:40.

John 6:66

Greek Textus Receptus

Ἐκ τούτου πολλοὶ ἀπῆλθον τῶν μαθητῶν αὐτοῦ εἰς τὰ ὀπίσω, καὶ οὐκέτι μετ’ αὐτοῦ περιεπάτουν.

Free Grace Translation

Because of this, many of His disciples went back to their homes and no longer walked with Him.

Bible Translation Notes

Gk. τούτου. A near demonstrative, this. Some translations read "that". But that is a far demonstrative and a different Greek word (ekeinos). Cf. Lange's Commentary: "Ver. 66. Upon this many of his disciples.—Ἐκ τούτου. (1) From this moment (Lücke, De Wette). (2) Meyer, more correctly, according to c. 19:12: On account of this discourse, 'which disappointed their carnal messianic hopes.' And in addition had become the strongest positive offence." (John Peter Lange, Philip Schaff, Editor, A Commentary on the Holy Scriptures [New York: 1884], 25 Vols., NT Vol. III, p. 234, underlining added.)

Gk. εἰς τὰ ὀπίσω. See Thayer's Greek-English Lexicon of the New Testament, s.v. ὀπίσω. Thayer lists John 6:66 under meaning 1, "to return home, of those who grow recreant [cowardly, disloyal, or unfaithful] to Christ's teaching and cease to follow Him, Jn. vi. 66". Cf. John 6:66 in The Berkeley Version: "From then on many of His disciples returned home and no longer walked with Him."

Gk. οὐκέτι, no longer. A fun mnemonic to remember the meaning of οὐκέτι: "I will no longer clean up the (p)uke from your (spagh)etti."

Free Grace Study Notes

If these disciples are unsaved it is because they never believed (Jn. 6:64), not because they ceased to follow Christ. Other passages indicate that believers can cease to follow Christ, i.e. stop being a follower/disciple (see Matt. 26:31, 26:56; Mk. 15:50-52; Lk. 14:26-27, 14:33, 22:54-62; Jn. 2:23-25, 8:30-31, 12:42-43, 15:8, 18:25-27; cf. "The Parable of the Soils" in Luke 8:4-15 and parallel passages. For more information, see my article: "Charles Ryrie on Repentance and Faith, Pt. 3".)

John 6:67

Greek Textus Receptus

εἶπεν οὖν ὁ Ἰησοῦς τοῖς δώδεκα, Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν;

Free Grace Translation

Then Jesus said to the twelve, "You don't want to leave too, do you?"

Bible Translation Notes

Grk. Μὴ. Since μὴ expects a negative answer, the words "do you?" have been added at the end of the sentence to make it more clear that a negative answer is expected.

John 6:68

Greek Textus Receptus

ἀπεκρίθη οὖν αὐτῷ Σίμων Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις

Free Grace Translation

Then Simon Peter answered Him, "Lord, to whom will we go? You have [the] words of eternal life."

Bible Translation Notes

Grk. ἀπελευσόμεθα. Literally, we will go. Since Peter is asking a question, the way to phrase it is: "will we go?"

John 6:69

Greek Textus Receptus

καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.

Free Grace Translation

"And we have believed and know that you are the Christ, the Son of the living God."

Bible Translation Notes

The oldest Greek manuscripts of this text read, "And we have believed and know that you are the holy one of God."

John 6:70

Greek Textus Receptus

ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς, Οὐκ ἐγὼ ὑμᾶς τοὺς δώδεκα ἐξελεξάμην, καὶ ἐξ ὑμῶν εἷς διάβολός ἐστιν;

Free Grace Translation

Jesus answered them, "Did I not choose you, the twelve, and yet one of you is a devil?"

John 6:71

Greek Textus Receptus

ἔλεγε δὲ τὸν Ἰούδαν Σίμωνος Ἰσκαριώτην· οὗτος γὰρ ἤμελλεν αὐτὸν παραδιδόναι, εἷς ὢν ἐκ τῶν δώδεκα.

Free Grace Translation

But He was speaking of Judas, [the son] of Simon Iscariot; for he was about to betray Him, being one of the twelve.

Comrade Mounce and the Ministry of Comment Censorship

noreply@blogger.com (Jonathan Perreault) — Mon, 01 Jun 2026 10:43:20 +0000

I just noticed that Comrade Bill Mounce recently deleted all the comments from his state-approved blog "Monday with Mounce"! A glorious day for party unity, though perhaps a bit sad for those who enjoy observing the chaotic discourse of the proletariat. This seems to be the revolutionary trend nowadays. While the total elimination of dissent is understandable under the regime, it is a pity to see the commentary archive vanish. Many of those proletarian insights were genuinely fascinating and, occasionally, structurally helpful.

I've noticed that other prominent party leaders have similarly purged their collective spaces. In the Free Grace Soviet, Comrade Bob Wilkin collectivized and permanently banned all the comments from his bureau years ago. The very moment Bible-believing Christians started challenging Wilkin's "crossless gospel" right in the public comments section, the Politburo suddenly made all dissenting opinions vanish. Huh, I wonder why? As the Central Committee likes to say: "Gone, but not forgotten."

Oftentimes, disallowing public commentary seems motivated by a fear of objective historical truth. That's why it's a shame to see, among the other reasons I mentioned. It's not surprising though, since neither bourgeois Calvinism (as espoused by Mounce) nor non-traditional Free Grace (as espoused by Wilkin) can stand up to the unyielding truth of "Thus saith the LORD"! Consequently, I'm not surprised to see them ban the comments which point out their counter-revolutionary beliefs.

For the record, I will archive and publish below the two specific items of dissent that I previously submitted to Comrade Mounce's collective as a testimony to the truth he wished to censor—and successfully expunged. Of course, the Ministry of Information will explain it away as "updated infrastructure," a "Five-Year Plan for server optimization," or whatever other bureaucratic excuse sounds legitimate. But hiding the truth is always counter-revolutionary, so we can't take state excuses seriously. Whatever reason the Comrade gives for removing the comments, the working class knows the truth. It reminds me of exactly how a centralized authority operates—when the Party takes over, unauthorized Free Speech is strictly forbidden!

Here are the two counter-comments of mine that Comrade Mounce successfully deleted, which are only a tiny sampling of the many good comments that are now purged forever from the Mounce Oblast:

Hello Dr. Mounce [Re: "Lordship Salvation"]

Submitted by Jonathan Perreault on Friday, 2020-04-03 07:04

Hello Dr. Mounce, very interesting blog post! It seems to me that it touches on a number of different theological issues including the long-standing debate between Free Grace theology and what is called by some "Lordship Salvation". I'm surprised the post has not sparked more discussion in the comments. There is so much that I would like to discuss, but let me just pick out one statement to respond to if I may. You said, "I wonder if Paul would agree that a person could come to a point of faith, and later deny his faith, and still be saved. I can find no such teaching in Paul." Those who adhere to Free Grace theology like myself would not see it quite that way, since we do find such teaching in Paul's writings. For example, when he says, "If we are faithless, He remains faithful, for He cannot deny Himself." (2 Timothy 2:13, NASB.) My understanding of the previous verse (v. 12) is that Paul is talking about rewards and the loss of rewards, i.e. if we deny Christ (like the apostle Peter did, for example), Christ will "deny us" some rewards that we otherwise could have had.¹

Agapaō and Phileō Are Not Synonymous in John 21:15-17

Submitted by Jonathan Perreault on Sunday, 2025-06-15 07:54

In regard to the question, "Why else would John write that Peter was grieved because Christ asked a third time if Peter loves (φιλεω) him unless John were using the two words [αγαπαω and φιλεω] to convey the same meaning?" — the answer is simple. In fact, you've already quoted the verse that contains the answer! It's surprising this wasn't noticed (or perhaps you interpret it differently). The answer is found in the text you quoted from John 21:17, when John says, "Peter was grieved because He said to him the third time, 'Do you love (φιλεω) Me?'" Notice that the text says, "the third time" (τὸ τρίτον) as opposed to "a third time". The use of the Greek definite article ("the" in English) is key; the text says "the third time" not "a third time". John is simply drawing attention to the third question, not indicating that the same question was repeated three times. John uses the definite article ("the third time," τὸ τρίτον) to highlight the specific third question as a turning point; not suggesting that the same question was asked three times. Most English Bible translations reflect this nuance by rendering it as "the third time" (see John 21:17 in the KJV, NKJV, RSV, ASV, ESV, NASB, NIV, CSB, HCSB, Young's Literal Translation, the Geneva Bible, etc.). Commenting on John 21:17, the New Testament Greek scholar A. T. Robertson affirms, "These two words [αγαπαω and φιλεω] are often interchanged in the N.T., but here the distinction is preserved." (Robertson, Word Pictures in the New Testament, Vol. V, p. 321.) Furthermore, the text of John 21:17 says: "He said to him the third time," not "He said to him again the third time" (as in the Lamsa Bible). It's important to understand that The Lamsa Bible is based on the Peshitta, a Syriac (Aramaic) version of the Bible — not the Koine Greek. The word "again" does not appear in the Koine Greek text of John 21:17. Interestingly, the word "again" doesn't appear in the Aramaic text either. (This can be confirmed by comparing other Aramaic New Testament translations that omit "again" in John 21:17.) George Lamsa inserted the word "again" as an interpretive flourish based on his understanding of the Aramaic idiom. It reflects his stylistic approach, not the actual wording of the Aramaic text. In light of this, it's clear that the three questions in John 21:15-17 are not simply identical repetitions of the same question. While they share thematic overlap, they are not inherently synonymous. I would be remiss if I did not close by drawing attention to a beautiful statement by Wm. Kelly concerning Peter's restoration in John 21:17: "Peter abandons every thought of self and can find refuge only in grace."²

References:

¹ Comment on the blog post "Confess and Believe (Rom 10:9)," Monday with Mounce (Monday, January 8, 2012),

https://web.archive.org/web/20250915125135/https://www.billmounce.com/monday-with-mounce/confess-and-believe-rom-10-9 (click the "x" to stop the page from redirecting to a different page).

² Comment on the blog post "Everybody Needs a Little Love," Monday with Mounce (Monday, June 22, 2009),

https://web.archive.org/web/20260122035515/https://www.billmounce.com/monday-with-mounce/everybody-needs-little-love (click the "x" to stop the page from redirecting to a different page).

John 5 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Sun, 31 May 2026 10:55:13 +0000

FREE GRACE TRANSLATION

The Gospel of John, Chapter 5

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John 5:1

Greek Textus Receptus

Μετὰ ταῦτα ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη ὁ Ἰησοῦς εἰς Ἱεροσόλυμα.

Free Grace Translation

After these things there was a feast of the Jews, and Jesus went up to Jerusalem.

John 5:2

Greek Textus Receptus

Ἔστι δὲ ἐν τοῖς Ἱεροσολύμοις ἐπὶ τῇ προβατικῇ κολυμβήθρα, ἡ ἐπιλεγομένη Ἑβραϊστὶ Βηθεσδά, πέντε στοὰς ἔχουσα.

Free Grace Translation

Now there is in Jerusalem by the Sheep Gate a pool, called Bethesda in Hebrew, having five porches.

Bible Translation Notes

John says, "Now there is [present tense] in Jerusalem . . . a pool" (5:2). Jerusalem was destroyed in 70 A.D. by the Romans. The fact that John writes in the present tense has led some to conclude that his Gospel was written before 70 A.D., because the pool was only unearthed last century (late 19th century, 1888), and rediscovered again in 1956. However, A. T. Robertson gives a plausible explanation for John's use of the present tense. Commenting on John 5:2, Robertson writes: "There is (εστιν). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory." (See Robertson's Word Pictures in the New Testament.) Commenting on the same text, Henry Alford writes: "ἔστιν has been thought by Bengel and others to import that John wrote his Gospel before the destruction of Jerusalem. But this must not be pressed. He might have spoken in the present without meaning to be literally accurate at the moment when he was writing (see Prolegg. to John, § iv. 6)." (Alford, The Greek Testament, commentary on John 5:2.) Also see the Wikipedia entry for "Koine Greek," when it says under the heading "New Testament Greek": "The 'historical present' tense is a term used for present tense verbs that are used in some narrative sections of the New Testament to describe events that are in the past with respect to the speaker. This is seen more in works attributed to Mark and John than Luke." (en.wikipedia.org/wiki/Koine_Greek) It should be noted that Daniel B. Wallace takes the alternative view: that John's use of εστιν in 5:2 does lend credence to an early date of writing for John's Gospel. See Wallace's article: "John 5,2 and the Date of the Fourth Gospel," Biblica, Vol. 71, No. 2 (1990), as well as his follow-up article titled "John 5:2 and the Date of the Fourth Gospel ... again" (bible.org, Nov, 6, 2006). Also see a third article by Wallace on the subject, "John 5.2 One More Time: A Response to Andreas Köstenberger" (bible.org, June 15, 2007). It is probably well to note that in his Biblica article on the topic, Wallace candidly states: "I will be the first, however, to admit that the arguments advanced in this paper are not air-tight."

Free Grace Study Notes

"This [i.e. the pool of Bethesda], we are told, was located near to the Sheep Gate (rather than market), and the name means 'House of mercy.'" —H. A. Ironside, "Jesus the Great Physician." The Sunday School Times (January 9, 1943), Vol. 85, Issue 2, p. 8. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 5:3

Greek Textus Receptus

ἐν ταύταις κατέκειτο πλῆθος πολὺ τῶν ἀσθενούντων, τυφλῶν, χωλῶν, ξηρῶν, ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν

Free Grace Translation

In these were lying a great many of the sick, blind, lame, & paralyzed, waiting for the moving of the water.

Bible Translation Notes

"The oldest and best manuscripts omit what the Textus Receptus adds here 'waiting for the moving of the water' (εκδεχομενον την του υδατος κινησιν), a Western and Syrian addition to throw light on the word ταραχθη (is troubled) in verse 7." (A. T. Robertson, Word Pictures in the New Testament [New York: Harper & Brothers Publishers, 1932], 6 vols., vol. 5, p. 79, comment on John 5:3.) Commenting on John 5:3b-4, H. A. Ironside affirms: "A Possible Interpolation. Many ancient manuscripts omit the last line of verse 3 and all of verse 4. They are not found in the Revised Version. It is possible that these words are not part of the inspired text, but, at any rate, they indicate the common view of the Jews and probably of the early Christians. The healing was the mercy of God extended to some who had faith to step into the troubled waters, whether an actual angel came down at times or not." —H. A. Ironside, "Jesus the Great Physician." The Sunday School Times (January 9, 1943), Vol. 85, Issue 2, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

Free Grace Study Notes

"In the five porches of Bethesda there were gathered a great group of distressed invalids, each hoping his turn would come to avail himself of the relief when the waters were troubled." —H. A. Ironside.

John 5:4

Greek Textus Receptus

ἄγγελος γὰρ κατὰ καιρὸν κατέβαινεν ἐν τῇ κολυμβήθρᾳ, καὶ ἐτάρασσε τὸ ὕδωρ· ὁ οὖν πρῶτος ἐμβὰς μετὰ τὴν ταραχὴν τοῦ ὕδατος, ὑγιὴς ἐγίνετο, ᾧ δήποτε κατειχετο νοσήματι.

Free Grace Translation

For an angel went down at times into the pool, and disturbed the water; then the one stepping in first after the disturbing of the water became well, in reference to whatever sickness he was held by.

Bible Translation Notes

"All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse 3, to make clearer the statement in verse 7. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious." (A. T. Robertson, Word Pictures in the New Testament, comment on John 5:4.) Henry Alford adds a helpful comment when he says: "As a marginal gloss, it certainly does good service, as explaining both the obscure points—the assemblage of sick, and the answer of the man, verse 7." (Alford, The Greek Testament, 4 Vols., Vol. I, p. 737; cf. Alfred Plummer, The Gospel According to St John [Cambridge: The University Press, 1912], p. 123.)

Free Grace Study Notes

"It was deliverance for those who needed it least. The strongest could press to the pool while the weaker ones were thrust back." —H. A. Ironside.

John 5:5

Greek Textus Receptus

ἦν δέ τις ἄνθρωπος ἐκεῖ τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ.

Free Grace Translation

Now a certain man was there who had been in [his] infirmity thirty-eight years.

Bible Translation Notes

Some Greek MSS include the word αὐτοῦ after ἀσθενείᾳ, so that rather than "in bodily weakness", the text reads "in his bodily weakness". (See Alfred Plummer, The Gospel According to St John [Cambridge: The University Press, 1882], p. 130, note on John 5:5.) The idea is basically the same either way; since even without the word "his," the context clarifies that the man is the one who had the infirmity.

Free Grace Study Notes

"Long before the Saviour came to earth, this man’s illness began. At last, the set time had come for his relief." —H. A. Ironside.

John 5:6

Greek Textus Receptus

τοῦτον ἰδὼν ὁ Ἰησοῦς κατακείμενον, καὶ γνοὺς ὅτι πολὺν ἤδη χρόνον ἔχει, λέγει αὐτῷ, Θέλεις ὑγιὴς γενέσθαι;

Free Grace Translation

Jesus seeing him lying bedridden, and knowing that he had already been there a long time, said to him, "Do you want to get well?"

Free Grace Study Notes

"The question was direct and simple, and the same question comes to every needy soul today. The great Healer is waiting to manifest His power on behalf of those who are ready to be healed." —H. A. Ironside.

John 5:7

Greek Textus Receptus

ἀπεκρίθη αὐτῷ ὁ ἀσθενῶν, Κύριε, ἄνθρωπον οὐκ ἔχω ἵνα, ὅταν ταραχθῇ τὸ ὕδωρ, βάλλῃ με εἰς τὴν κολυμβήθραν· ἐν ᾧ δὲ ἔρχομαι ἐγώ, ἄλλος πρὸ ἐμοῦ καταβαίνει.

Free Grace Translation

The invalid answered Him, "Sir, I have no man that, whenever the water is stirred up, he might put me into the pool; but while I am going, another goes down before me."

Free Grace Study Notes

"Not realizing who it was that had so definitely inquired concerning his desire to be made whole, the palsied man thought only of being helped into the pool, and as he had no friend interested enough to assist him, he felt his case was hopeless." —H. A. Ironside.

John 5:8

Greek Textus Receptus

λέγει αὐτῷ ὁ Ἰησοῦς, Ἔγεῖραι, ἆρον τὸν κράββατόν σου, καὶ περιπάτει.

Free Grace Translation

Jesus said to him, "Arise, pick up your mat and walk."

Free Grace Study Notes

"The command of the Lord produced faith in the sick one's heart [cf. Rom. 10:17]. There was that about the words of Jesus that led the hearer to definite action." —H. A. Ironside.

John 5:9

Greek Textus Receptus

καὶ εὐθέως ἐγένετο ὑγιὴς ὁ ἄνθρωπος, καὶ ἦρε τὸν κράββατον αὐτοῦ καὶ περιεπάτει. Ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.

Free Grace Translation

And immediately the man became well, and he picked up his mat and began walking. Now it was a Sabbath on that day.

Bible Translation Notes

The imperfect περιεπάτει should probably be understood as an inceptive imperfect, and thus the translation "began walking". (See the discussion by Gary F. Zeolla, Companion Volume to the Analytical-Literal Translation, Third Edition [2007], p. 64.) Thus John 5:9b in the New American Standard Bible (the NASB) reads: "began walking"; the NET Bible: "started walking"; the Logos21 translation edited by Art Farstad: "started to walk"; the Weymouth NT: "began to walk", etc.

Free Grace Study Notes

"As he acted upon the words of Jesus, new life entered his withered limbs, and he who had been helpless for so long sprang to his feet, a well man. One would have supposed everyone who saw what had taken place would have rejoiced because of so great a manifestation of divine power. But the narrow, bigoted legalists, who were looking on, remembered it was the holy Sabbath Day, and so engrossed were they with the letter of the law and their own human traditions added to it, they could not imagine God thus showing mercy to the poor cripple on His sacred day." —H. A. Ironside.

John 5:10

Greek Textus Receptus

ἔλεγον οὖν οἱ Ἰουδαῖοι τῷ τεθεραπευμένῳ, Σάββατόν ἐστιν· οὐκ ἔξεστί σοι ἆραι τὸν κράββατον

Free Grace Translation

Therefore the Jews were saying to the man who had been healed, "It is a Sabbath day; it is not lawful for you to pick up the mat."

Free Grace Study Notes

"The law forbade labor on the Sabbath, and as Nehemiah had forbidden the Tyrean Merchants and their customers to bear burdens on that day (Neh. 18:19), there had grown up a great body of rules and regulations regarding the size and weight of articles that might lawfully be carried by the faithful at that time. To these Jewish legalists the punctilious observance of the rules. and traditions of the elders was far more important than the relief of human suffering." —H. A. Ironside.

John 5:11

Greek Textus Receptus

ἀπεκρίθη αὐτοῖς, Ὁ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν, Ἆρον τὸν κράββατόν σου καὶ περιπάτει.

Free Grace Translation

[But] he answered them, "The one who made me well, He said to me, 'Take your mat and walk.'"

Bible Translation Notes

A number of English Bible translations that follow the critical text include the contrasting conjunction "But" (Grk. δὲ) at the beginning of the sentence. (See John 5:11 in the ASV, NASB, ESV, NIV, NLT, NET Bible, etc.) As far as the Greek New Testament MSS, Codex Sinaiticus (c. 325-350 A.D.) includes it, as do other early MSS. For example, the Vaticanus MS (c. 350 A.D.) and the Alexandrinus MS (400-440 A.D.) include the δὲ. (See the footnote on John 5:11 in Tischendorf's The New Testament [Leipzig: Bernhard Tauchnitz, 1869], p. 154, where it says: "SVA But he answered".)

Free Grace Study Notes

"The man’s answer to their faultfinding was definite and based on logical reasoning. If Jesus had power to heal his body, He had the authority to command his obedience." —H. A. Ironside.

John 5:12

Greek Textus Receptus

ἠρώτησαν οὖν αὐτόν, Τίς ἐστιν ὁ ἄνθρωπος ὁ εἰπών σοι, Ἆρον τὸν κράββατόν σου καὶ περιπάτει;

Free Grace Translation

Therefore they asked him, "Who is the man who said to you, 'Pick up your mat and walk'?"

Free Grace Study Notes

"Whether actually ignorant or not of the name of the great Healer, they challenged the man who was carrying his bed to give his deliverer’s name, that they might accuse Him." —H. A. Ironside.

John 5:13

Greek Textus Receptus

ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν· ὁ γὰρ Ἰησοῦς ἐξένευσεν, ὄχλου ὄντος ἐν τῷ τόπῳ.

Free Grace Translation

But the man who was healed didn't know who He was; for Jesus withdrew, a crowd being in the place.

Bible Translation Notes

Grk. "Jesus turned aside." See Bauer's Greek-Lexicon of the New Testament (4th ed.), p. 271, s.v. "ἐκνεύω ⟦ekneúō⟧ (νεύω 'nod') fut. 3 sg. ἐκνεύσει (Mi 6:14); 1 aor. ἐξένευσα (Eur., X. et al.) 'turn' (4 Km 2:24; 23:16; 3 Macc 3:22) to draw away from, turn aside, withdraw ... J 5:13" (ellipsis added). Commenting on this verse, Vincent adds, "Had conveyed Himself away [εξενευσεν]. The verb means, literally, to turn the head aside, in order to avoid something. Hence, generally, to retire or withdraw. Only here in the New Testament." (Vincent's Word Studies, comment on John 5:13, brackets his. Also see W. R. Nicoll, The Expositor's Greek Testament, commentary on 5:13.)

Free Grace Study Notes

"Actually, Jesus had not made Himself known by name to the one He had benefited. And He had mingled with the crowd, so that His presence was not readily discerned." —H. A. Ironside.

John 5:14

Greek Textus Receptus

μετὰ ταῦτα εὑρίσκει αὐτὸν ὁ Ἰησοῦς ἐν τῷ ἱερῷ, καὶ εἶπεν αὐτῷ, Ἴδε ὑγιὴς γέγονας· μηκέτι ἁμάρτανε, ἵνα μὴ χεῖρόν τί σοι γένηται.

Free Grace Translation

After these things Jesus found him in the temple courtyard, and said to him, "See, you have become well; sin no more, so that nothing worse may befall you."

Bible Translation Notes

Compare John 8:11, where Jesus says to the woman caught in adultery, "Neither do I condemn you; go and sin no more." (Grk. Οὐδὲ ἐγώ σε κατακρίνω· πορεύου καὶ μηκέτι ἁμάρτανε.) The Expositor's Greek Testament has this wonderful comment on John 5:14: "Though the healed man had failed to keep hold of Jesus, Jesus does not lose hold of him, but εὑρίσκει αὐτὸν ἐν τῷ ἱερῷ, 'finds him,' as if He had been looking out for him". Also note that the "something worse" that Jesus mentions should not be taken as a reference to hell or eternal punishment, for as Alfred Plummer points out: "Suffering serves other ends than punishment: 'whom the Lord loveth He chasteneth;' and comp. ix. 3." Plummer goes on to say, "χεῖρόν ['a worse thing']. Not necessarily hell: even in this life there might be a worse thing than the sickness which had consumed more than half [the] man's threescore and ten [years]." (Plummer, The Gospel According to S. John, p. 135, note on John 5:14.)

Free Grace Study Notes

"Who can doubt but that a sense of gratitude to God for his renewed strength had drawn the man to the house of the Lord, where Jesus found him again, and gave a word of warning, saying, 'Sin no more, lest a worse thing come unto thee.' This makes it evident that the man’s long illness had some connection with sin previously committed. He was warned to be careful in the future and not to turn the grace of God into lasciviousness (Jude 4). When God deals with us in grace, we are not to abuse His lovingkindness, nor to presume upon its continuance if we walk after the flesh (Gal. 5:13)." —H. A. Ironside.

John 5:15

Greek Textus Receptus

ἀπῆλθεν ὁ ἄνθρωπος, καὶ ἀνήγγειλε τοῖς Ἰουδαίοις ὅτι Ἰησοῦς ἐστιν ὁ ποιήσας αὐτὸν ὑγιῆ.

Free Grace Translation

The man went away, and reported to the Jews that Jesus was the one who made him well.

Free Grace Study Notes

"Revealing the name of his benefactor to those who found fault with him for carrying his bed, he perhaps hoped that they would turn to Him also." —H. A. Ironside.

John 5:16

Greek Textus Receptus

καὶ διὰ τοῦτο ἐδίωκον τὸν Ἰησοῦν οἱ Ἰουδαῖοι, καὶ ἐζήτουν αὐτὸν ἀποκτεῖναι, ὅτι ταῦτα ἐποίει ἐν σαββάτῳ.

Free Grace Translation

And for this reason the Jews began to persecute Jesus, and sought to kill Him, because He was doing these things on the Sabbath.

Bible Translation Notes

"Persecute (εδιωκον). Inchoative imperfect, 'began to persecute' and kept it up." (A. T. Robertson, Word Pictures in the New Testament, comment on John 5:16; cf. Marvin R. Vincent Word Studies in the New Testament; W. R. Nicoll, The Expositor's Greek Testament.) Commenting on the second half of the verse, Marvin R. Vincent points out: "And sought to kill him. The best texts omit." (Vincent's Word Studies, comment on John 5:16.) Everett F. Harrison affirms: "The words and sought to slay him lack sufficient manuscript authority." (Harrison, The Wycliffe Bible Commentary, p. 1083.)

Free Grace Study Notes

"With terrible malignancy, these men, who made their boast in the Law, would have destroyed Him who came to fulfill the Law and the prophets; had they been permitted to do so." —H. A. Ironside.

John 5:17

Greek Textus Receptus

ὁ δὲ Ἰησοῦς ἀπεκρίνατο αὐτοῖς, Ὁ πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι.

Free Grace Translation

But Jesus answered them, "My Father is working until now, and I am working."

Free Grace Study Notes

"God’s rest after the work of creation was finished had soon been broken because of man’s sin, and He had never kept a sabbath of perfect freedom from service to mankind since. As the Father thus wrought [worked], so the Son was constantly occupied in repairing sin’s ravages. For Him there could be no true sabbath rest from toil and labor until the work of redemption was accomplished." —H. A. Ironside.

John 5:18

Greek Textus Receptus

διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι, ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν Θεόν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ.

Free Grace Translation

For this reason therefore the Jews were seeking even more to kill Him, because not only was He breaking the Sabbath, but He was also calling God His own Father, making Himself equal with God.

John 5:19

Greek Textus Receptus

Ἀπεκρίνατο οὖν ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ’ ἑαυτοῦ οὐδέν, ἐὰν μή τι βλέπῃ τὸν πατέρα ποιοῦντα· ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ

Free Grace Translation

Then Jesus answered and said to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless [it is] something he sees the Father doing; for whatever He does, these things also the Son likewise does."

Bible Translation Notes

Grk. "of Himself." See Thayer's Greek-English Lexicon of the New Testament, s.v. ἀπό (apo), definition 2. (d.): "ἀφ' ἑαυτοῦ, ἀφ' ἑαυτῶν, ἀπ' ἐμαυτοῦ, an expression especially common in John, of himself (myself, etc.), from his own disposition or judgment, as distinguished from another's instruction (cf. Winer's Grammar, 372 [348]): Luke 12:57; Luke 21:30; John 5:19, 30; John 11:51; John 14:10; John 16:13; John 18:34 (L Tr WH ἀπό σεαυτοῦ)." See also: W. R. Nicoll, The Expositor's Greek Testament, commentary on John 5:19.

John 5:20

Greek Textus Receptus

ὁ γὰρ πατὴρ φιλεῖ τὸν υἱόν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ· καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε.

Free Grace Translation

"For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these He will show Him, so that you should marvel."

Bible Translation Notes

Grk. θαυμάζητε = present, subjunctive, active. Literally, you should marvel. Or, you may marvel (cf. KJV, NKJV, NASB1977). Not "you will be amazed" (NIV, NET Bible, etc.). The NIV, NET, & several other translations incorrectly render the present subjunctive θαυμάζητε as a future indicative: "you will be amazed." But θαυμάζητε doesn't mean "you will be amazed" (future indicative); it means "you might be amazed" (present subjunctive). I have followed Tyndale and the older English Bible translations and have rendered it "you should marvel."

John 5:21

Greek Textus Receptus

ὥσπερ γὰρ ὁ πατὴρ ἐγείρει τοὺς νεκροὺς καὶ ζωοποιεῖ, οὕτω καὶ ὁ υἱὸς οὓς θέλει ζωοποιεῖ.

Free Grace Translation

"For just as the Father raises the dead and gives life, so also the Son gives life to whom He wishes."

Bible Translation Notes

"So here, as it is the Father's essential work to vivify the dead (see Rom. 8:11; 1 Sa 2:6 al.), so the Son vivifies whom He will: this last οὓς θέλει ['whom He will'] not implying any selection out of mankind, nor said merely to remove the Jewish prejudice that their own nation alone should rise from the dead, --but meaning, that in every instance where His will is to vivify, the result invariably follows." (Henry Alford, The Greek Testament [London: 1849], 2 Vols., Vol. I, p. 535, comment on John 5:21.) Cf. Jesus' statement in John 6:40, "For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day" (Jn. 6:40, NASB 1995).

John 5:22

Greek Textus Receptus

οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ υἱῷ·

Free Grace Translation

"For not even the Father judges anyone, but He has given all judgment to the Son."

Bible Translation Notes

Grk. οὐδὲ γὰρ ὁ πατὴρ. "For the Father (οὐδὲ γὰρ ὁ πατὴρ). The A. V. [The Authorized Version, i.e. The KJV] misses the climax in ουδε; not even the Father, who might be expected to be judge." (Vincent's Word Studies, Vol. II, p. 136; cf. W. R. Nicoll, The Expositor's Greek Testament, Vol. I, p. 739. Also see: Alfred Plummer, The Gospel According to S. John, p. 138.)

Grk. οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα. Literally, "For not even the Father judges no one." In Greek, the double negative equates to or signifies an even stronger negation. Whereas in English, a double negative equates to or makes a positive. Thus I have translated οὐδένα (literally "no one") as "anyone" to avoid the double negative in English. Commenting on John 5:22, Bullinger affirms: "For...no man = For not even...anyone. Gr. oude oudeis. A double negative." (E. W. Bullinger, The Companion Bible: New Testament, p. 1526. Note: Bullinger's "oudeis" is simply the nominative singular form of the word; oudena is the accusative singular form.) On this phrase, Wuest's expanded translation reads: "For not even does the Father judge anyone" (Jn. 5:22, Wuest). The phrase in Art Farstad's Logos21 translation reads: "The Father, in fact, does not judge anyone" (Jn. 5:22, Logos21).

John 5:23

Greek Textus Receptus

ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς, τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱόν, οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν.

Free Grace Translation

In order that all may honor the Son, just as they honor the Father. The one not honoring the Son, does not honor the Father [who] sent Him.

Bible Translation Notes

τιμῶν is a participle, thus I have translated it with the characteristic "-ing" ending. But τιμᾷ is a simple present active indicative verb, thus I translated it without the "-ing" ending. There is some flexibility here, but I think it is helpful to bring out the sense of the Greek into English when possible.

John 5:24

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ὁ τὸν λόγον μου ἀκούων, καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον· καὶ εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν.

Free Grace Translation

"Truly, truly, I say to you, that the [one] hearing My word, and believing in Him [who] sent Me, has everlasting life; and does not come into judgment, but has passed over from death into life."

Bible Translation Notes

The phrase "does not come into judgment" (εἰς κρίσιν οὐκ ἔρχεται) is in the present tense in Greek, hence I have translated it with the English present tense. Also note the translation "has passed over" (μεταβέβηκεν), which I prefer in light of the Scriptural significance of the Passover (see Exodus 12).

Free Grace Study Notes

"ὁ τὸν λόγον μου ἀκούων [the one hearing My word]; it was through His word Jesus conveyed life to the impotent man, because that brought Him into spiritual connection with the man. And it is through His claims, His teaching, His offers, He brings Himself into connection with all. It is a general truth not confined to the impotent man. But to hear is not enough: καὶ πιστεύων τῷ πέμψαντί με [and believing in Him who sent Me], belief on Him that sent Jesus must accompany hearing. Not simply belief on Jesus but on God. The word of Jesus must be recognized as a Divine message, a word with power to fulfil it. In this case, by the very hearing and believing, ἔχει ζωὴν αἰώνιον [he has eternal life]. As the impotent man had, in his believing, physical life, so whoever believes in Christ’s word as God's message receives the life of God into his spirit." (Marcus Dods, W. R. Nicoll, Editor, The Expositor's Greek Testament, Vol. I, p. 740, comment on John 5:24. Note: I updated the British English spelling of "recognised" to the American English spelling of it: "recognized".)

"He that heareth] We see from this that 'whom He will' (v. 21) implies no arbitrary selection. It is each individual who decides for himself whether he will hear and believe." (Alfred Plummer, The Gospel According to St John, The Cambridge Bible for Schools and Colleges [Cambridge: The University Press, 1891], p. 129, comment on John 5:24.)

"does not come into judgment, but has passed over from death into life": Notice that through his free will, man can change his fate. Also note that salvation (justification) occurs at a point in time (Jn. 5:24b; cf. Rom. 5:1, 9), whereas discipleship is a process (Lk. 9:23).

The "judgment" (Grk. krisis) spoken of in John 5:24 refers to the Great White Throne judgment for the unsaved, i.e. eternal condemnation (Rev. 20:11-15). Believers will "not come into judgment" (Jn. 5:24) in that sense, but our works will be judged at the Judgement Seat of Christ: the Bema Seat Judgment (cf. 1 Cor. 3:11-15). This is for rewards, not salvation.

John 5:25

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ νεκροὶ ἀκούσονται τῆς φωνῆς τοῦ υἱοῦ τοῦ Θεοῦ, καὶ οἱ ἀκούσαντες ζήσονται.

Free Grace Translation

"Truly, truly, I say to you, that an hour is coming and now is, when the dead will hear the voice of the Son of God, and those [who] hear will live."

Bible Translation Notes

Grk. οἱ ἀκούσαντες. Literally, the (ones) hearing. Or, those hearing. But since ἀκούσαντες is an aorist active participle, it is acceptable to translate it: those (who) hear.

Free Grace Study Notes

"This verse needs to be read in connection with what precedes it, especially in verse 24 and what follows, particularly in verses 28 and 29. It will then become clear that the expression 'the dead' here refers to those who are 'dead in trespasses and sins' (Eph. 2:1), not to the literally deceased. These come before us in verse 28. But it is in this hour of the dispensation of the grace of God that the Lord is quickening dead souls into newness of life through His voice as proclaimed in the Gospel. At the end of this age, He will raise the righteous dead, and a thousand years later the wicked dead. There is no such thought here of universal salvation of all men when raised from the dead, nor of what is commonly called a general resurrection of saved and lost at one time. The present 'hour' has lasted nearly two thousand years. The 'hour' of verse 28 is one thousand years in length, as Revelation 20 makes abundantly clear for all who take God at His Word." —H. A. Ironside, "The Future Life," The Sunday School Times (April 2, 1949), p. 8, ellipsis his.

John 5:26

Greek Textus Receptus

ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ·

Free Grace Translation

"For just as the Father has life in Himself, so also He gave to the Son to have life in Himself."

John 5:27

Greek Textus Receptus

καὶ ἐξουσίαν ἔδωκεν αὐτῷ καὶ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστί.

Free Grace Translation

"And He gave to Him also authority to execute judgment, because He is [the] Son of Man."

John 5:28

Greek Textus Receptus

μὴ θαυμάζετε τοῦτο· ὅτι ἔρχεται ὥρα, ἐν ᾗ πάντες οἱ ἐν τοῖς μνημείοις ἀκούσονται τῆς φωνῆς αὐτοῦ,

Free Grace Translation

"Do not marvel at this; because an hour is coming, in which all the ones in the tombs will hear His voice,"

John 5:29

Greek Textus Receptus

καὶ ἐκπορεύσονται, οἱ τὰ ἀγαθὰ ποιήσαντες, εἰς ἀνάστασιν ζωῆς· οἱ δὲ τὰ φαῦλα πράξαντες, εἰς ἀνάστασιν κρίσεως.

Free Grace Translation

"and they will go forth, the ones having done good, to a resurrection of life; but the ones who practiced evil, to a resurrection of judgment."

Free Grace Study Notes

"Jesus urged His hearers not to marvel that it would be His voice that would summon the dead eventually (cf. 11:43). All the dead will hear the Son of Man's voice in the future, calling them forth to judgment. Believers are those who do good, which in this context means believing on the Son (6:29; cf. 3:21). Theirs will be a resurrection resulting in eternal life. Those who do evil, by not believing on the Son (3:36; cf. 3:19), will experience eternal condemnation following their resurrection." (Thomas L. Constable, Notes on John.)

John 5:30

Greek Textus Receptus

Οὐ δύναμαι ἐγὼ ποιεῖν ἀπ’ ἐμαυτοῦ οὐδέν· καθὼς ἀκούω, κρίνω· καὶ ἡ κρίσις ἡ ἐμὴ δικαία ἐστίν· ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός.

Free Grace Translation

"I can do nothing from Myself; just as I hear, I judge; and My judgment is righteous; because I do not seek My will, but the will of the Father who sent Me."

John 5:31

Greek Textus Receptus

ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής.

Free Grace Translation

"If I testify concerning Myself, My testimony is not true."

Bible Translation Notes

Notice the Greek cognates: "If I bear witness (marturō) about Myself, My witness (marturia) is not true." Here, the cognate relationship is between the verb and its subjective noun: μαρτυρῶ (marturō) is the verb form ("I testify" or "I witness"); μαρτυρία (marturia) is the noun form ("testimony" or "witness").

John 5:32

Greek Textus Receptus

ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ.

Free Grace Translation

"[There] is another [who] testifies about Me, and I know that the testimony which He testifies about Me is true."

Bible Translation Notes

Grk. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ. Literally, "[There] is another testifying about Me."

Grk. ἡ μαρτυρία ἣν μαρτυρεῖ. Not "the testimony which He gives" (Jn. 5:32, NASB, Wuest, Williams, Logos21, HCSB, etc.), but "the testimony which He testifies" (Jn. 5:32, Smith's Literal Translation) or "the witness which he witnesseth" (Jn. 5:32, 1881 RV). To translate μαρτυρεῖ as "gives" is incorrect. In Koine Greek, "he gives" would be didōsin, from didōmi. But in John 5:32, the word that the Holy Spirit chose to use is marturei (from martureō), meaning: "he testifies" (Jn. 5:32, Smith's Literal Translation), "he witnesses" (Jn. 5:32, NKJV), or "he bears witness" (Jn. 5:32, Berean Literal Bible). V. E. Vine has an excellent definition in his Expository Dictionary of New Testament Words. For the verb martureō, Vine says it "denotes (I) to be a martus [witness or martyr] . . . or to bear witness to, sometimes rendered to testify . . . it is used of the witness (a) of God the Father to Christ, John 5:32" (Vine's Expository Dictionary, see under "WITNESS"). Bauer's Greek-English Lexicon affirms that marturei in John 5:32b has this meaning: "to confirm bear witness to, declare, confirm, . . . bear witness, confirm, attest . . . concerning someone J 5:32b; 1J 5:10." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 618, s.v. martureō, definition 1. b.)

Free Grace Study Notes

Jesus is referring here not to John the Baptist, but to the Father (cf. Jn. 5:36-38, 8:17). For more information see the comments on John 5:32 in the following commentaries: Alford's Greek Testament, Robertson's Word Pictures in the New Testament, Meyer's Critical and Exegetical Commentary on the New Testament, Plummer's Cambridge Bible for Schools and Colleges, Bengel's Gnomon of the New Testament, and Ellicott's Commentary for English Readers.

John 5:33

Greek Textus Receptus

ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκε τῇ ἀληθείᾳ.

Free Grace Translation

"You have sent to John, and he has testified to the truth."

John 5:34

Greek Textus Receptus

ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω, ἀλλὰ ταῦτα λέγω ἵνα ὑμεῖς σωθῆτε.

Free Grace Translation

"But I do not receive the witness from a man, yet I say these things in order that you may be saved."

Free Grace Study Notes:

See A. T. Robertson's Word Pictures in the New Testament; Marvin R. Vincent's Word Studies in the New Testament; and W. R. Nicoll's The Expositor's Greek Testament.

John 5:35

Greek Textus Receptus

ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε αγαλλιασθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ.

Free Grace Translation

"He was a lamp [that was] burning and shining, and for a time you desired to rejoice in his light."

Free Grace Study Notes

John the Baptist was "the lamp" (ὁ λύχνος), whereas Jesus is "the light" (cf. Jn. 1:6-8).

John 5:36

Greek Textus Receptus

ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω τοῦ Ἰωάννου· τὰ γὰρ ἔργα ἃ ἔδωκέ μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκε.

Free Grace Translation

"But I have a witness greater than John; for the works which the Father has given to Me that I should complete them, the same works which I do, they bear witness concerning Me that the Father has sent Me."

Bible Translation Notes

"It is not clear whether the genitive τοῦ Ἰωάννου refers to the witness born by John or to him. [...] Tοῦ Ἰωάννου appears to be used as a genitive of comparison, 'than John,' following the comparative adjective. If the alternate rendering would have been desired, the apostle John would have repeated the article τῆς or the article and noun τῆς μαρτυρίας (as his tendency was to repeat). In addition, John the Baptist was considered a witness; cf. v. 35 and 1:8." (See Robert Hanna, A Grammatical Aid to the Greek New Testament [Grand Rapids: Baker Book House, 1983], p. 159, comment on John 5:36.)

John 5:37

Greek Textus Receptus

καὶ ὁ πέμψας με πατήρ, αὐτὸς μεμαρτύρηκε περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ ἑωράκατε

Free Grace Translation

"And the Father Himself who sent Me has testified about Me. And you have not heard His voice at any time, nor have you seen His form."

John 5:38

Greek Textus Receptus

καὶ τὸν λόγον αὐτοῦ οὐκ ἔχετε μένοντα ἐν ὑμῖν, ὅτι ὃν ἀπέστειλεν ἐκεῖνος, τούτῳ ὑμεῖς οὐ πιστεύετε.

Free Grace Translation

"And His word you do not have abiding in you, because whom He sent, Him you do not believe."

John 5:39

Greek Textus Receptus

ἐρευνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν, καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ·

Free Grace Translation

"You search the Scriptures, because in them you think you have eternal life, and yet these are the ones testifying about Me!"

Bible Translation Notes

Several other Bible translations include the exclamation mark for emphasis: e.g. see the New Living Translation and the Good News Translation.

Free Grace Study Notes

See: Alfred Plummer, The Gospel According to S. John (Cambridge: The University Press, 1896), p. 142, commentary on John 5:39.

John 5:40

Greek Textus Receptus

καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε.

Free Grace Translation

"And you are not willing to come to Me, that you may have life."

Bible Translation Notes

Or, "And you don't want to come to Me, that you may have life."

Free Grace Study Notes

Jesus makes it evident that the unbelieving Jews could have had life, but they were unwilling to come to Him. Jesus' statement in John 5:40 highlights the error of Calvinism, because clearly Jesus wanted to give these unbelievers eternal life, but they refused! The reason people don't come to Christ is not because they are unable to come, but because they are unwilling to come.

John 5:41

Greek Textus Receptus

δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω·

Free Grace Translation

"I do not receive honor from men."

Bible Translation Notes

See Bauer's Greek-English Lexicon of the New Testament (3rd ed.), s.v. δόξα, definition 3: "honor as enhancement or recognition of status or performance, fame, recognition, renown, honor, prestige [...] of public approbation [...] J 5:41" (p. 257). Note that the KJV and the NKJV both translate δόξα in John 5:41 as "honour" (KJV) or "honor" (NKJV), respectively.

Free Grace Study Notes

"He did not want their patronage, but He desired men to accept the salvation that He had come to provide." —H. A. Ironside, Addresses on the Gospel of John, p. 222.

John 5:42

Greek Textus Receptus

ἀλλ’ ἔγνωκα ὑμᾶς, ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς.

Free Grace Translation

"But I know you, that you do not have the love of God in yourselves."

Free Grace Study Notes

Leon Morris aptly states: "despite the wonder of God's love, the Jews were so engrossed in their own self-love, their own darling ideas about religion, that they did not react to God's love." (Morris, The Gospel According to John, Revised Edition [Grand Rapids: Wm. B. Eerdmans Publishing Co., ], p. 294, footnote 121.)

John 5:43

Greek Textus Receptus

ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ πατρός μου, καὶ οὐ λαμβάνετέ με· ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε.

Free Grace Translation

"I have come in the name of My Father, and you do not receive Me; if another should come in his own name, you will receive him."

John 5:44

Greek Textus Receptus

πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητεῖτε;

Free Grace Translation

"How are you able to believe, [seeing that] you receive honor from one another, and the honor that [comes] from the only God you seek not?

Bible Translation Notes

Grk. λαμβάνοντες ("receiving"). See Vincent's Word Studies on Jn. 5:44, when he says, "Which receive [λαμβανοντες]. Literally, receiving (as ye do): seeing that ye receive." (Vincent, Word Studies in the New Testament, commentary on John 5:44, brackets his.)

Grk. δόξαν ("honor"). See Bauer's Greek-English Lexicon of the New Testament (4th ed.), s.v. δόξα, definition 3: "honor as enhancement or recognition of status or performance, fame recognition, renown, honor, prestige [...] of public approbation [...] J 5:41, 44a al. [...] Of divine approbation of pers[ons]. δ. τοῦ Θεοῦ J 5:44b; 12:43b". (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 4th Edition [Chicago: The University of Chicago Press, 2021], p. 228, ellipsis added.)

Grk. τοῦ μόνου Θεοῦ ("the only God"). "Not God only, which entirely overlooks the force of the definite article; but the only God. Compare 1 Timothy 6:15, 1 Timothy 6:16; John 17:3; Romans 16:27." (Vincent, Word Studies in the New Testament, comment on John 5:44; cf. Henry Alford, The Greek Testament; W. R. Nicoll, The Expositor's Greek Testament.)

John 5:45

Greek Textus Receptus

μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν, Μωσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε.

Free Grace Translation

"Do not think that I will accuse you to the Father; the one accusing you is Moses, in whom you have put your hope."

Bible Translation Notes

See Thayer's Greek-English Lexicon of the New Testament: "to direct hope unto one, John 5:45 (perfect ἠλπίκατε, in whom you have put your hope, and rely upon it (Winer's Grammar, § 40, 4 a.))." Also see Bauer's Greek-English Lexicon of the New Testament (1st Edition), s.v. ἐλπίζω, definition 3, p. 252, "w[ith] indication of the per[son] or thing on whom (which) the hope is based put one's hope in someone or someth[ing]...Moses, J 5: 45."

John 5:46

Greek Textus Receptus

εἰ γὰρ ἐπιστεύετε Μωσῇ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.

Free Grace Translation

"For if you were believing Moses, you would have believed Me; for he wrote about Me."

Bible Translation Notes

The verb ἐπιστεύετε is the imperfect form (i.e. the past continuous form of the verb) in both instances (cf. Alfred Plummer, The Gospel According to S. John, Cambridge Bible for Schools and Colleges, p. 136, comment on John 5:46). Thus, a more literal and wooden translation might render it: "For if you were believing Moses, you would have been believing Me". But since this is awkward English, I translated the second imperfect as "believed" (or "have believed") as in the King James Version (and several other English Bible translations). Cf. Bengel's Gnomon on John 5:46, "Ἐπιστεύετε ἂν, ye would have believed".

John 5:47

Greek Textus Receptus

εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύσετε;

Free Grace Translation

But if you do not believe his writings, how will you believe My words?

When C. I. Scofield Answered a Grace Hater

noreply@blogger.com (Jonathan Perreault) — Fri, 29 May 2026 13:07:50 +0000

In the booklet When a Christian Sins, Paul R. Van Gorder relates the incident of when Dr. C. I. Scofield answered a grace hater. Here are the details:

"C. I. Scofield once preached a sermon titled, 'The Abounding Grace of God.' When he was finished, a man approached him and said, 'If I believed as you do, I would go off and have my fill of sin.' Scofield looked squarely into the face of this uninstructed, misguided Christian and replied, 'Child of God, just how much sin would it take to fill you?' This man's emphasis was totally wrong."¹

Reference:

¹ Paul R. Van Gorder, When a Christian Sins (Grand Rapids: Radio Bible Class, 1978), p. 18.

A Review of "Free Grace Doctrine Throughout History, Third Edition"

noreply@blogger.com (Jonathan Perreault) — Tue, 26 May 2026 17:24:15 +0000

This is a brief review of Valtteri Lahti's "Free Grace Doctrine Throughout History, Third Edition" (2026). To read my review of the 2024 edition for comparison, click here.

* * *

Lahti's Introduction is helpful, but one statement in particular needs correcting or at least clarifying. Namely, Lahti says it was "the 1980s, when the Lordship salvation controversy began." But this is technically incorrect as written. Maybe Lahti means to say that the modern Lordship salvation controversy began in the 1980s. Because Everett F. Harrison was debating John R. Stott on this very topic back in the 1950s! (See the article in the September 1959 issue of Eternity magazine titled "Must Christ Be Lord To Be Savior?") In 1969, Charles Ryrie also wrote about the Lordship controversy in his book Balancing the Christian Life (see Chapter 17: "Must Christ Be Lord to Be Savior?"). While I hesitate to open a review on a critical note, this is truly the singular point of disagreement in an otherwise exceptionally strong work. Beyond this historical oversight, the substance of his thesis is remarkably sound.

Chapter 2 in Lahti's book is titled "Free Grace in the Bible." To that I say a hearty "Amen!" (As an aside, I've often thought about how the term "Free Grace" is actually just a synonym for "Biblical"! I usually prefer the term "Free Grace" because it is probably the more specific designation.) In Chapter 2 of Lahti's work, various Scriptures and Scripture passages are analyzed from a Free Grace perspective. The Scriptures discussed include: 2 Timothy 2:13, 1 Corinthians 3:10-15, Ezekiel 44:10-16, Hebrews 6:4-8, 10:26-39, and Revelation 22:17. I was pleasantly surprised to see Lahti discuss Ezekiel 44:10-16, a passage rarely addressed in connection with Free Grace theology. I previously discussed it in my article "The Reign of the Priest Kings" years ago, so it was encouraging to see renewed attention given to the passage. Lahti also includes brief, insightful discussions on "Repentance" and "Regeneration" in the same chapter.

Chapter 3 is titled "Early Christianity," but unfortunately the chapter divisions are not always clearly marked. This however would be an easy fix, and it is really just a layout and formatting issue more than anything else. The substance of Lahti's work is solid. In Chapter 3, Lahti gives specific quotes from Ante-Nicene and Post-Nicene church history showing that Free Grace views have been held by Christians throughout the centuries. Often, Free Grace views were denounced by more influential theologians (such as Augustine, for example) rather than affirmed. Lahti's point is that this nonetheless highlights the existence of such views, even if they have not always been popular or accepted. In regard to this, the Apostle Paul reminds us:

"But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence" (1 Cor. 1:27-29).

To provide an overview of the book's scope, the eleven chapters are structured as follows:

1) Introduction

2) Free Grace in the Bible

3) Early Christianity

4) Baptismal Regeneration?

5) Dispensationalism

6) The papacy

7) Repentance in early Christianity

8) Medieval age (9th to 15th centuries)

9) The Reformation period (16th-17th centuries)

10) Post-Reformation era (18th to 20th centuries)

11) Citations

Overall, Lahti's work is academically rigorous. I appreciated that his writing style is marked by restraint. His presentation is fair and balanced, without overstatement or exaggeration. The result is that Lahti makes a compelling historical case for Free Grace doctrine by providing specific quotations demonstrating Free Grace beliefs dating back to the first few centuries of the Christian era. In this regard, I would go so far as to say that Lahti's work is the most detailed history of Free Grace Theology that I have yet read.

With a few minor structural edits, Lahti's book could well become the definitive compact resource on the history of Free Grace theology for years to come. I highly recommend it, and I hope the author continues to refine it and publish updated editions. Lahti's work reminds me of the popular Halley's Bible Handbook (see particularly Halley's "Foreword" and "Sources"), but specialized for Free Grace history. Perhaps someday we will see a book titled Lahti's Bible Handbook. One can always hope.

Overall rating: 4.8 out of 5 stars. With a few minor changes, I would gladly give it a full 5 stars!

Remembering the Martyrs

noreply@blogger.com (Jonathan Perreault) — Mon, 25 May 2026 10:56:08 +0000

"Remember your former leaders, who spoke God's message to you. Think back on how they lived and died, and imitate their faith." (Hebrews 13:7, Good News Bible)

This Memorial Day, I want to say that I'm grateful for those who have given their lives in the service of our country and in defending the freedoms we enjoy. And when I meet military men and women, I thank them for their service. My grandfather served in World War 2, and I have great respect for those who serve in our armed forces.

Yet as Christians, let's not forget nor lose sight of the fact that "our citizenship is in Heaven" (Philippians 3:20). And many of those who went before us died for their faith in Christ. We need to remember them and honor their legacy. In the Greek language of the New Testament, the word "witnesses" (Greek martures; see Acts 1:8) means "martyrs". The early Christian author Tertullian (155 – 250 A.D.) wrote, "The blood of the martyrs is the seed of the church." (Apologeticus, Chapter 50.)

Here's an excellent graphic novel called The Martyrs, published by The Voice of the Martyrs ministry, which tells the story of some of the early Christian martyrs.

And let's also remember that most all of the twelve apostles died for their Christian faith. The Voice of the Martyrs has another graphic novel called The Twelve, which "tells about the lives and deaths of the 12 apostles."

Additionally, let's remember the great apostle Paul. Shortly before his martyrdom he wrote:

"Do not be ashamed of the testimony of our Lord, or of me his prisoner, but join me in suffering for the gospel according to the power of God." (2 Timothy 1:8)

"As for me, my life has already been poured out as an offering to God. The time of my death is near." (2 Timothy 4:6, NLT)

To give some historical context to Paul's words, here's a statement by the Roman historian Tacitus (55 – 120 A.D.) regarding the persecution of Christians during the reign of Emperor Nero. (It was Nero who had the apostle Paul beheaded). Tacitus writes:

"But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration [devastating fire] was the result of an order [i.e. Nero's order to burn the city of Rome]. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their center and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a cart. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed." (Annals of Tacitus, Book 15, Section 44.)

Similarly, the church historian Eusebius (260 - 340 A.D.) writes:

"1. When the government of Nero was now firmly established, he began to plunge into unholy pursuits, and armed himself even against the religion of the God of the universe.

2. To describe the greatness of his depravity does not lie within the plan of the present work. As there are many indeed that have recorded his history in most accurate narratives, every one may at his pleasure learn from them the coarseness of the man's extraordinary madness, under the influence of which, after he had accomplished the destruction of so many myriads without any reason, he ran into such blood-guiltiness that he did not spare even his nearest relatives and dearest friends, but destroyed his mother and his brothers and his wife, with very many others of his own family as he would private and public enemies, with various kinds of deaths.

3. But with all these things this particular in the catalogue of his crimes was still wanting, that he was the first of the emperors who showed himself an enemy of the divine religion.

4. The Roman Tertullian is likewise a witness of this. He writes as follows: 'Examine your records. There you will find that Nero was the first that persecuted this doctrine, particularly then when after subduing all the east, he exercised his cruelty against all at Rome. We glory in having such a man the leader in our punishment. For whoever knows him can understand that nothing was condemned by Nero unless it was something of great excellence.'

5. Thus publicly announcing himself as the first among God's chief enemies, he was led on to the slaughter of the apostles. It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day." (Eusebius, Church History, Book 2, Chapter 25.)

No wonder that Andy Stanley has remarked something to the effect that, "Today we name our sons Paul and our dogs Nero." The Bible says, "The memory of the righteous is blessed, but the name of the wicked will rot" (Proverbs 10:7).

Thank God for the freedoms we enjoy in this country and use it as an opportunity to proclaim the Gospel!

John 4 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Sat, 23 May 2026 11:55:50 +0000

FREE GRACE TRANSLATION

The Gospel of John, Chapter 4

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John 4:1

Greek Textus Receptus

Ὡς οὖν ἔγνω ὁ Κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης

Free Grace Translation

When therefore the Lord knew that the Pharisees heard that Jesus was making and baptizing more disciples than John

John 4:2

Greek Textus Receptus

καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ’ οἱ μαθηταὶ αὐτοῦ,

Free Grace Translation

although Jesus Himself was not baptizing, but His disciples,

John 4:3

Greek Textus Receptus

ἀφῆκε τὴν Ἰουδαίαν, καὶ ἀπῆλθε πάλιν εἰς τὴν Γαλιλαίαν.

Free Grace Translation

He left Judea, and departed again into Galilee.

John 4:4

Greek Textus Receptus

ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας.

Free Grace Translation

But it was necessary for Him to pass through Samaria.

Free Grace Study Notes

"Ordinarily, the prejudiced Jew, who detested the Samaritans, would take an altogether different route to pass from Judea to Galilee. Fording the Jordan east of Jericho, he went northward and entered Galilee from Perea, just south of the Sea of Galilee. But the Lord Jesus Christ had an appointment to meet. He knew that a poor sinner was to be reached that day and He could not take any other route." —H. A. Ironside, "Jesus and the Woman at the Well." The Sunday School Times (Jan. 11, 1947), Vol. 89, Issue 2, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

"This was not a geographical necessity, but the 'must' of the will of God. See Luke 2:49; John 3:14; Acts 19:21; 1 Corinthians 9:16. Does the holy imperative of the will of God direct our lives?" —J. C. Macaulay, "Christian Relations Among Races." The Sunday School Times (Aug. 18, 1951), Vol. 93, Issue 33, p. 6.

John 4:5

Greek Textus Receptus

ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Συχάρ, πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ Ἰωσὴφ τῷ υἱῷ αὐτοῦ·

Free Grace Translation

So He came into a city of Samaria called Sychar, near the parcel of land that Jacob gave to his son Joseph.

Free Grace Study Notes

"'The parcel of ground that Jacob gave to his son Joseph.' This was close to Sychar. We read of it in Genesis 33:19 and 48:22. It was there the bones of Joseph were buried (Josh. 24: 32)." —H. A. Ironside, "Jesus and the Woman at the Well." The Sunday School Times (Jan. 11, 1947), Vol. 89, Issue 2, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 4:6

Greek Textus Receptus

ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ ὥρα ἦν ὡσεὶ ἕκτη.

Free Grace Translation

And Jacob's well was there. Therefore Jesus, being wearied from the journey, was sitting thus upon the well. It was about the sixth hour [i.e. mid-day].

Free Grace Study Notes

"How this emphasizes the true humanity of our Lord. As man He became tired. As the eternal God He never was weary (Isa. 40:28)." —H. A. Ironside.

John 4:7

Greek Textus Receptus

ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντλῆσαι ὕδωρ· λέγει αὐτῇ ὁ Ἰησοῦς, Δός μοι πιεῖν

Free Grace Translation

A Samaritan woman came to draw water. Jesus said to her, "Give Me a drink."

Free Grace Study Notes

"In order to win the confidence of the Samaritan woman Jesus took the place of a suppliant and asked a favor of her, which amazed her, accustomed, as she was, to the scornful attitude of the Jews toward people of her nationality and religion." —H. A. Ironside.

John 4:8

Greek Textus Receptus

οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσι.

Free Grace Translation

For His disciples had gone away into the city, that they might buy food.

Free Grace Study Notes

"This interview was in sacred confidence between Christ and a sinner. No other human ear heard what went on that day, but the Holy Spirit has recorded it for our instruction." —H. A. Ironside.

John 4:9

Greek Textus Receptus

λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις, Πῶς σὺ Ἰουδαῖος ὢν παρ’ ἐμοῦ πιεῖν αἰτεῖς, οὔσης γυναικὸς Σαμαρείτιδος; οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις.

Free Grace Translation

Then the Samaritan woman said to Him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews don't associate with Samaritans.)

Free Grace Study Notes

"The explanation of her surprise is given in the last part of the verse. For centuries there had been bitter strife between these two groups." —H. A. Ironside.

John 4:10

Greek Textus Receptus

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ, Εἰ ᾔδεις τὴν δωρεὰν τοῦ Θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι, Δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.

Free Grace Translation

Jesus answered and said to her, "If you knew the gift of God, and who is the one saying to you, 'Give Me a drink,' you would ask Him, and He would give you living water."

Free Grace Study Notes

"Note the two things brought out here. The gift of God is eternal life (Rom. 6:23). He who sat by the well was the Son of God, the embodiment of that life. To know Him is to possess eternal life." —H. A. Ironside.

John 4:11

Greek Textus Receptus

λέγει αὐτῷ ἡ γυνή, Κύριε, οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;

Free Grace Translation

The woman said to Him, "Sir, you have no bucket, and the well is deep. From where then do you get the living water?"

John 4:12

Greek Textus Receptus

μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ, καὶ αὐτὸς ἐξ αὐτοῦ ἔπιε, καὶ οἱ υἱοὶ αὐτοῦ, καὶ τὰ θρέμματα αὐτοῦ;

Free Grace Translation

"Surely you are not greater than our forefather Jacob, who gave the well to us, and he drank from it, and his sons, and his livestock?"

John 4:13

Greek Textus Receptus

ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῇ, Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν·

Free Grace Translation

Jesus answered and said to her, "Everyone drinking from this water will thirst again."

John 4:14

Greek Textus Receptus

ὃς δ’ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα· ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.

Free Grace Translation

"But whoever should drink of the water that I will give him, will certainly never thirst again forever; but in fact the water that I will give him will become in him a well of water springing up unto eternal life!"

Bible Translation Notes:

Grk. τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ. Literally, of the water of which I will give to him.

Grk. εἰς τὸν αἰῶνα. Literally, into the age. Or, into eternity. The phrase is an idiom meaning "forever." For more information, see Walter Bauer's Greek-English Lexicon of the New Testament and Other Early Christian Literature (4th ed.), p. 28, s.v. αἰών.

Grk. ὃ δώσω αὐτῷ. Literally, that I will give to him.

John 4:15

Greek Textus Receptus

λέγει πρὸς αὐτὸν ἡ γυνή, Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ, μηδὲ ἔρχωμαι ἐνθάδε ἀντλεῖν.

Free Grace Translation

The woman said to Him, "Sir, give this water to me, that I may not thirst, nor come here to draw."

John 4:16

Greek Textus Receptus

λέγει αὐτῇ ὁ Ἰησοῦς, Ὕπαγε, φώνησον τὸν ἄνδρα σου, καὶ ἐλθὲ ἐνθάδε.

Free Grace Translation

Jesus said to her, "Go, call your husband, and come here."

John 4:17

Greek Textus Receptus

ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν, Οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς, Καλῶς εἶπας ὅτι Ἄνδρα οὐκ ἔχω·

Free Grace Translation

The woman answered and said, "I don't have a husband." Jesus said to her, "You rightly said, 'I don't have a husband.'"

John 4:18

Greek Textus Receptus

πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστι σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.

Free Grace Translation

"For you had five husbands, and now he whom you have is not your husband. This you have said truly."

John 4:19

Greek Textus Receptus

λέγει αὐτῷ ἡ γυνή, Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ.

Free Grace Translation

The woman said to Him, "Sir, I perceive that you are a prophet."

John 4:20

Greek Textus Receptus

οἱ πατέρες ἡμῶν ἐν τούτῳ τῷ ὄρει προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου δεὶ προσκυνεῖν.

Free Grace Translation

"Our forefathers worshiped on this mountain, and yet you say that in Jerusalem is the place where it is necessary to worship."

Free Grace Study Notes

"This Mountain or Jerusalem. The Samaritans had built a temple on Mt. Gerizim, which they claimed was the place God had chosen. The Jews, in accordance with His Word, had their Temple on Mt. Moriah, in Jerusalem. When awakened as to the importance of spiritual things, the age-old question as to which of these temples was the proper place to meet God pressed upon this woman’s heart. Jesus answered her anxious inquiry by showing that God can be reached anywhere, if there be sincerity in seeking His face. He is Himself seeking worshipers, and to this end has sent His servants to proclaim His message of truth and grace throughout the world." —H. A. Ironside, "Jesus Winning Souls." The Sunday School Times (January 2, 1943), Vol. 85, Issue 1, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 4:21

Greek Textus Receptus

λέγει αὐτῇ ὁ Ἰησοῦς, Γύναι, πίστευσόν μοι, ὅτι ἔρχεται ὥρα, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ πατρί.

Free Grace Translation

Jesus said to her, "Woman, believe Me, that an hour is coming when neither on this mountain, nor in Jerusalem, will you worship the Father."

John 4:22

Greek Textus Receptus

ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν· ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.

Free Grace Translation

"You worship what you do not know; we worship what we know, because salvation is from the Jews."

John 4:23

Greek Textus Receptus

ἀλλ’ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσι τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν.

Free Grace Translation

"But an hour is coming and now is, when the true worshipers will worship the Father in spirit and in truth, for the Father also seeks such as these to worship Him."

John 4:24

Greek Textus Receptus

Πνεῦμα ὁ Θεός· καὶ τοὺς προσκυνοῦντας αὐτόν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.

Free Grace Translation

"God is Spirit, and those who worship Him must worship in spirit and in truth."

John 4:25

Greek Textus Receptus

λέγει αὐτῷ ἡ γυνή, Οἶδα ὅτι Μεσσίας ἔρχεται ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν πάντα.

Free Grace Translation

The woman said to Him, "I know that Messiah is coming, the one who is called Christ. When He comes, He will tell us all things."

John 4:26

Greek Textus Receptus

λέγει αὐτῇ ὁ Ἰησοῦς, Ἐγώ εἰμι, ὁ λαλῶν σοι.

Free Grace Translation

Jesus said to her, "I am He, the one who is speaking to you."

John 4:27

Greek Textus Receptus

Καὶ ἐπὶ τούτῳ ἦλθον οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμασαν ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπε, Τί ζητεῖς; ἤ, Τί λαλεῖς μετ’ αὐτῆς;

Free Grace Translation

And at this point His disciples came back, and they were surprised because he was speaking with a woman; yet no one said, "What do you want?" or, "Why are you speaking with her?"

Free Grace Study Notes

"To these men, jealous of their Master’s reputation, it seemed strange that He should give so much time to a woman of so disreputable a character. She was not only a despised Samaritan, but evidently of notoriously evil life. But it was to save such that the Lord Jesus came." —H. A. Ironside, "Jesus Winning Souls." The Sunday School Times (January 2, 1943), Vol. 85, Issue 1, p. 8.

"They could not understand why the Lord Jesus should take such an interest in a characterless Samaritan who, they felt, had no claim on Him as the Messiah of Israel (John 1:49)." —H. A. Ironside, "Jesus and the Woman at the Well." The Sunday School Times (Jan. 11, 1947), Vol. 89, Issue 2, p. 9.

John 4:28

Greek Textus Receptus

ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνή, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις,

Free Grace Translation

Then the woman left her water jar, and went away into the city, and said to the people,

Free Grace Study Notes

"The thirst of her soul quenched with the living water, she forgot her waterpot for love of Him, and hastened away to carry the good news to her townsfolk." —H. A. Ironside, "Jesus Winning Souls." The Sunday School Times (January 2, 1943), Vol. 85, Issue 1, p. 8

"Her soul satisfied, she seemed to forget the thirst of the body, and hastened to tell of Jesus." —H. A. Ironside, "Jesus and the Woman at the Well." The Sunday School Times (Jan. 11, 1947), Vol. 89, Issue 2, p. 9.

John 4:29

Greek Textus Receptus

Δεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ Χριστός;

Free Grace Translation

"Come, see a man who told me all the things I ever did! Perhaps this is the Christ?"

Bible Translation Notes

See Bauer's Greek-English Lexicon of the New Testament (4th ed.), p. 575, "μήτι ⟦mḗti⟧ a marker that invites a negative response to the question that it introduces. [...] Also in questions in which the questioner is in doubt concerning the answer, perhaps [...] Mt 12:23; J 4:29." Dr. James Boyer of Grace Theological Seminary makes a similar statement: "When μή or μήτι is used with the indicative mood, most often a negative answer is expected. [...] Sometimes μή with the indicative is used in a question that does not demand a negative answer, but on the contrary, it almost seems to demand a positive answer yet with some HESITANCY. See John 4:29 and Matthew 12:23." (Boyer, "Greek Exegetical Methods," Grace Theological Seminary, 1973-74. See also: J. H. Moulton, A Grammar of New Testament Greek, vol. 1, p. 170; A. T. Robertson, A Grammar of the Greek New Testament in Light of Historical Research, p. 1167.)

Free Grace Study Notes

"With holy enthusiasm, she told how she had found One who had torn off the veil that hid the sins of the past and revealed to her the true condition of her life. How could He who had done this — when He had never seen her before — be other than the promised Christ, that is, the expected Messiah?" —H. A. Ironside.

John 4:30

Greek Textus Receptus

ἐξῆλθον οὖν ἐκ τῆς πόλεως, καὶ ἤρχοντο πρὸς αὐτόν.

Free Grace Translation

Therefore they went out from the city, and were coming to Him.

Free Grace Study Notes

"So well did she do her part that the men to whom she spoke hastened out to the well to see and hear Him of whom they had heard, for themselves." —H. A. Ironside.

John 4:31

Greek Textus Receptus

ἐν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες, Ῥαββί, φάγε.

Free Grace Translation

But in the meantime the disciples were urging Him, saying, "Rabbi, eat [something]."

Free Grace Study Notes

"Busied about temporal things, a hasty meal had been prepared, to which, apparently, the Lord Jesus paid no attention, so absorbed was He in the salvation of this sinful woman." —H. A. Ironside.

John 4:32

Greek Textus Receptus

ὁ δὲ εἶπεν αὐτοῖς, Ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε.

Free Grace Translation

But He said to them, "I have food to eat that you do not know."

Free Grace Study Notes

"The all-engrossing passion of His soul was doing the Father’s will in saving the lost." —H. A. Ironside.

John 4:33

Greek Textus Receptus

ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους, Μήτις ἤνεγκεν αὐτῷ φαγεῖν;

Free Grace Translation

Therefore the disciples were saying to one another, "Did anyone bring Him [food] to eat?"

Free Grace Study Notes

"So inquired the perplexed disciples one of another. They, as yet, knew nothing of that passion for souls which supersedes all other considerations." —H. A. Ironside.

John 4:34

Greek Textus Receptus

λέγει αὐτοῖς ὁ Ἰησοῦς, Ἐμὸν βρῶμά ἐστιν, ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον.

Free Grace Translation

Jesus said to them, "My food is that I should do the will of Him [who] sent Me, and [that] I should accomplish His work."

Bible Translation Notes

Grk. ἵνα ποιῶ τὸ θέλημα τοῦ πέμψαντός με. Literally, "that I should do the will of the [One] sending Me." Or, "of Him [who] sent Me."

Free Grace Study Notes

"It was for this purpose He came into the world (Matt. 20:28), and He would never be satisfied until He could say, 'I have finished the work which thou gavest me to do' (John 17:4). It was the joy of His heart to do the Father’s will, even though it meant going to the cross to redeem mankind and to glorify the Father in the scene where He had been so terribly dishonored." —H. A. Ironside.

John 4:35

Greek Textus Receptus

οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμηνόν ἐστι, καὶ ὁ θερισμὸς ἔρχεται; ἰδού, λέγω ὑμῖν, Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμόν ἤδη.

Free Grace Translation

"Do you not say, 'There are yet four months, and [then] comes the harvest'? Behold, I say to you, lift up your eyes and look at the fields, because they are white for harvest!"

Bible Translation Notes

In the oldest biblical manuscripts of the New Testament, the Greek word ἤδη ("already") is joined with the next verse. (See Robertson's Word Pictures in the New Testament, Vincent's Word Studies in the New Testament; and The Expositor's Greek Testament.)

Free Grace Study Notes

"While they could see the growing grain all about them, it would be some months yet before the harvest would be ready for reaping. But He saw all about Him the ripened fruit, waiting for spiritual reapers who had opened eyes and burning hearts. He would have the disciples contemplate the waiting throngs in such need of the Gospel message that, spurred on by a holy zeal such as that which was consuming Him, they, too, might go forth to win souls." —H. A. Ironside.

John 4:36

Greek Textus Receptus

καὶ ὁ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον· ἵνα καὶ ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.

Free Grace Translation

"And already the one who reaps receives a wage, and gathers fruit into eternal life, so that both the one sowing and the one reaping may rejoice together."

Bible Translation Notes

For the phrase "into eternal life," cf. Alford's Greek Testament, commentary on John 4:36: "The μισθός [wage/reward] of the θερίζων [reaper] is in the χαρά [joy/delight] here implied, in having gathered many into eternal life, just as the βρῶσις [food] of the σπείρων [sower] was His joy already begun in His heavenly work." Commenting on John 4:36, Alfred Plummer similarly notes: "Eternal life is the granery [storehouse] into which the fruit is gathered; comp. v. 14, and for similar imagery Matt. ix. 37, 38." (Plummer, The Gospel According to S. John [Cambridge: The University Press, 1882], pp. 124-125, italics his.)

Free Grace Study Notes

"For those who labored faithfully in the world’s great harvest field there would be sure reward in that day when all who served God here shall give account of their labors. Whether it be one’s lot to sow or to reap, the reward will be the same and both will rejoice together in that day of manifestation." —H. A. Ironside.

This verse does not say gathering eternal life, but gathering "fruit for eternal life". This is talking about having a "rich entrance into the kingdom" (2 Peter 1:11), in contrast to "being saved yet so as through fire" (1 Corinthians 3:15). I think of what Larry Moyer often says: "When I stand in that heavenly city and saints around me appear, I hope somebody comes up and says, 'You're the one who invited me here.'" (Larry Moyer, 31 Days with the Master Fisherman, p. 79.) —J. Perreault, "A Free Grace View of Selected Scriptures."

John 4:37

Greek Textus Receptus

ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινός, ὅτι ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων.

Free Grace Translation

"For in this the saying is true, that one sows and another reaps."

Free Grace Study Notes

"It is not given to all to see the immediate result of their labors, but he who first carries the message has as great a place in the divine economy of soul-winning as he who leads men to definite decision for Christ (1 Cor. 3:5-8)." —H. A. Ironside.

John 4:38

Greek Textus Receptus

ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασι, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.

Free Grace Translation

"I sent you to reap what you have not labored for; others have labored, and you have entered into their labor."

Free Grace Study Notes

"Prophets and holy men in past years had given out the Word of God. In due time Christ came and He commissioned His apostles to continue the great work of calling the nation of Israel first, and the Gentiles later on, to heed the message of grace." —H. A. Ironside.

John 4:39

Greek Textus Receptus

Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς, μαρτυρούσης ὅτι Εἶπέ μοι πάντα ὅσα ἐποίησα.

Free Grace Translation

And from that city many of the Samaritans believed in Him because of the woman's statement, testifying that "He told me all the things I ever did!"

Free Grace Study Notes

"Such is the power of fervent testimony. This redeemed woman became an evangelist to the men of Sychar, and through her witness many came to trust in the Saviour for themselves." —H. A. Ironside.

John 4:40

Greek Textus Receptus

ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρεῖται, ἠρώτων αὐτὸν μεῖναι παρ’ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.

Free Grace Translation

Then when the Samaritans came to Him, they were asking Him to stay with them; and He stayed there two days.

Free Grace Study Notes

"So eager were these people of a despised race to hear more and to know Him better that they pleaded with the Lord Jesus Christ to remain among them. He therefore stayed on for two days, instructing them further in the way of life." —H. A. Ironside.

John 4:41

Greek Textus Receptus

καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ,

Free Grace Translation

And many more believed because of His word,

Free Grace Study Notes

"These had not been influenced particularly by the woman to whom He had revealed Himself at the well, but they were ready to hear His own message, and faith came by hearing (Rom. 10:17)." —H. A. Ironside.

John 4:42

Greek Textus Receptus

τῇ τε γυναικὶ ἔλεγον ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ Σωτὴρ τοῦ κόσμου, ὁ Χριστός.

Free Grace Translation

and they were saying to the woman, "[It is] no longer because of what you said [that] we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world, the Christ!"

Bible Translation Notes

Some of the oldest New Testament manuscripts do not contain the words ὁ Χριστός ("the Christ").

Free Grace Study Notes

"Note the fullness of their confession—a recognition of the mystery of His person that compares favorably with the declaration made by Peter some time afterward (Matt. 16:16)." —H. A. Ironside.

John 4:43

Greek Textus Receptus

Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν, καὶ ἀπῆλθεν εἰς τὴν Γαλιλαίαν

Free Grace Translation

And after two days He departed from there, and went away into Galilee.

John 4:44

Greek Textus Receptus

αὐτὸς γὰρ ὁ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.

Free Grace Translation

For Jesus Himself testified that a prophet has no honor in his own country.

John 4:45

Greek Textus Receptus

ὅτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ἃ ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ· καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.

Free Grace Translation

Therefore when He came into Galilee, the Galileans received Him, having seen all [the] things which He did in Jerusalem at the feast, for they also went to the feast.

Bible Translation Notes

On the verb ἐδέξαντο ("received"), see Moulton and Milligan's The Vocabulary of the Greek Testament, s.v. δέχομαι. It should also be noted that there is a connection between this verse (4:45) and John 2:23. Commenting on John 4:45, Alfred Plummer writes: “at the feast. The Passover; but there is no need to name it, because it has already been mentioned in connexion with these miracles, ii. 23. Perhaps these Galilaeans who then witnessed the miracles were the chief of the many who then believed.” (Plummer, The Gospel According to S. John [Cambridge: The University Press, 1882], p. 126. The Greek text in Plummer's original statement has been translated into English.)

John 4:46

Greek Textus Receptus

Ἦλθεν οὖν ὁ Ἰησοῦς πάλιν εἰς τὴν Κανᾶ τῆς Γαλιλαίας, ὅπου ἐποίησε τὸ ὕδωρ οἶνον. καὶ ἦν τις βασιλικός, οὗ ὁ υἱὸς ἠσθένει ἐν Καπερναούμ

Free Grace Translation

Then Jesus came again into Cana of Galilee, where He made the water wine. And there was a certain royal official, whose son was ill in Capernaum.

John 4:47

Greek Textus Receptus

οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν, ἀπῆλθε πρὸς αὐτόν, καὶ ἠρώτα αὐτὸν ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν· ἤμελλε γὰρ ἀποθνήσκειν.

Free Grace Translation

This man, after hearing that Jesus had come from Judea into Galilee, went to Him, and was imploring Him that He would come down and heal his son; for he was about to die.

John 4:48

Greek Textus Receptus

εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν, Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε.

Free Grace Translation

Therefore Jesus said to him, "Unless you see signs and wonders, you will never believe."

John 4:49

Greek Textus Receptus

λέγει πρὸς αὐτὸν ὁ βασιλικός, Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.

Free Grace Translation

The royal official said to Him, "Sir, come down before my child dies."

John 4:50

Greek Textus Receptus

λέγει αὐτῷ ὁ Ἰησοῦς, Πορεύου· ὁ υἱός σου ζῇ. καὶ ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ᾦ εἶπεν αὐτῷ Ἰησοῦς, καὶ ἐπορεύετο.

Free Grace Translation

Jesus said to him, "Go, your son lives." And the man believed the word that Jesus spoke to him, and started on his way.

Bible Translation Notes

Commenting on John 4:50b, A. T. Robertson writes: "Went his way (επορευετο). Inchoative imperfect middle, 'started on his way,' acted on his faith." (Robertson, Word Pictures in the New Testament.) Describing the inchoative imperfect Greek verb, Herbert Weir Smyth explains: "Inchoative Imperfect.—The imperfect may denote the beginning of an action or of a series of actions". (Smyth, A Greek Grammar for Colleges [New York: American Book Company, 1920], p. 426.)

John 4:51

Greek Textus Receptus

ἤδη δὲ αὐτοῦ καταβαίνοντος, οἱ δοῦλοι αὐτοῦ ἀπήντησαν αὐτῷ, καὶ ἀπήγγειλαν λέγοντες ὅτι Ὁ παῖς σου ζῇ.

Free Grace Translation

But while he was still on his way down, his servants met him and reported saying, "Your boy lives!"

John 4:52

Greek Textus Receptus

ἐπύθετο οὖν παρ’ αὐτῶν τὴν ὥραν ἐν ᾗ κομψότερον ἔσχε. καὶ εἶπον αὐτῷ ὅτι Χθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.

Free Grace Translation

Then he inquired from them the hour in which he got better. And they said to him, "Yesterday at the seventh hour the fever left him."

Bible Translation Notes

Grk. "got better." See Moulton and Milligan, The Vocabulary of the Greek New Testament, s.v. κομψως: "With the adverbial phrase Jn 4:52 κομψότερον ἔσχε, 'got better' (rather than 'began to amend' AV, RV)". Commenting on John 4:52, A. T. Robertson similarly states: "Began to mend (κομψοτερον εσχεν). Second aorist ingressive active indicative of εχω (took a turn, got better) and comparative of adverb κομψως." (Robertson, Word Pictures in the New Testament.)

John 4:53

Greek Textus Receptus

ἔγνω οὖν ὁ πατὴρ ὅτι ἐν ἐκείνῃ τῇ ὥρᾳ, ἐν ᾗ εἶπεν αὐτῷ ὁ Ἰησοῦς, ὅτι Ὁ υἱός σου ζῇ· καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.

Free Grace Translation

Then the father knew that it was at that same hour in which Jesus said to him, "You son lives." And he himself believed, and his entire household.

Bible Translation Notes

Commenting on John 4:53, Alfred Plummer writes: "ἔγνω. Recognized. Perceived." (Plummer, The Gospel According to S. John [Cambridge: The University Press, 1882], p. 128.) Also see Bauer's Greek-English Lexicon (4th ed.), pp. 176-177, s.v. γινώσκω, "3. to grasp the significance or meaning of someth., understand, comprehend ... C. w. ὅτι foll[owing] ... J 4:53" (ellipsis and brackets added). Also note: I followed the early and traditional English Bible translations (Tyndale, KJV, NKJV) for the reading "the same hour". The Greek text simply says "in that hour," but the idea is "in that same hour". The KJV and NKJV both read: "at the same hour" (see Jn. 4:53, KJV/NKJV).

John 4:54

Greek Textus Receptus

τοῦτο πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς, ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.

Free Grace Translation

This [was] again a second miraculous sign [that] Jesus did, [after] coming from Judea into Galilee.

John 3 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Tue, 19 May 2026 13:31:05 +0000

FREE GRACE TRANSLATION

The Gospel of John, Chapter 3

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John 3:1

Greek Textus Receptus

Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων·

Free Grace Translation

Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.

Free Grace Study Notes

"The name, in this instance, indicated the man’s station. Nicodemus means 'ruler of the people.' This outstanding Pharisee, of blameless life, was a suited example through whom to emphasize the imperative necessity of the birth from above." —H. A. Ironside, "Jesus Instructs a Great Teacher." The Sunday School Times (December 26, 1942), Vol. 84, Issue 52, p. 9.

John 3:2

Greek Textus Receptus

οὗτος ἦλθε πρὸς τὸν Ἰησοῦν νυκτός, καὶ εἶπεν αὐτῷ, Ῥαββί, οἴδαμεν ὅτι ἀπὸ Θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ ταῦτα τὰ σημεῖα δύναται ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ Θεὸς μετ’ αὐτοῦ.

Free Grace Translation

He came to Jesus by night and said to Him, "Rabbi, we know that you are a teacher who has come from God, for no one is able to do these miraculous signs that you do, unless God is with Him."

John 3:3

Greek Textus Receptus

Ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ Θεοῦ.

Free Grace Translation

Jesus answered and said to him, "Truly, truly, I say to you, unless someone is born from above, he is not able to see the kingdom of God."

Free Grace Study Notes

"While doubtless appreciating the earnestness of Nicodemus, the Lord broke in on his laudatory introduction by a declaration that must have astonished this religious leader. The words of Jesus indicated that all his morality and spiritual culture counted for nothing. There must be a new life. What was needed was not simply a Teacher, but a life-giving Saviour. Till born again, one is blind to the realities of God’s Kingdom." —H. A. Ironside.

John 3:4

Greek Textus Receptus

λέγει πρὸς αὐτὸν ὁ Νικόδημος, Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι;

Free Grace Translation

Nicodemus said to Him, "How can a man be born when he is old? He cannot go into his mother's womb a second time and be born, can he?"

Free Grace Study Notes

"'How can a man be born when he is old?' The amazed Pharisee raised a very natural question. How was this new birth to be brought about? Could one go through the whole process of nature a second time and so be born anew?" —H. A. Ironside.

John 3:5

Greek Textus Receptus

ἀπεκρίθη ὁ Ἰησοῦς, Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ.

Free Grace Translation

Jesus answered, "Truly, truly, I say to you, unless someone is born of water and Spirit, he is not able to enter the kingdom of God."

Free Grace Study Notes

"Water is the well-known symbol, as used in both Testaments of the Word of God, which gives life and cleanses. See Psalm 119:9 and Ezekiel 36:25, 26. Compare John 4:14 and Ephesians 5:26. No matter if one could be born a second time according to the natural order, he would be no better off than before. The birth of which Jesus spoke must be produced by the Word and Spirit of God. See 1 Peter 1:23-25 and James 1:18. Compare with these Titus 3:5." —H. A. Ironside.

John 3:6

Greek Textus Receptus

τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστι· καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστι.

Free Grace Translation

"What is born of the flesh is flesh, and what is born of the Spirit is Spirit."

Free Grace Study Notes

"'Born of the flesh . . . born of the Spirit.' The two are contrasted. The birth after the flesh produces flesh. The birth after the Spirit produces spirit — a new, spiritual nature. See this amplified in Galatians 5:17-24. Nothing can change flesh into spirit. There must be a new life altogether." —H. A. Ironside.

John 3:7

Greek Textus Receptus

μὴ θαυμάσῃς ὅτι εἶπόν σοι, Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν.

Free Grace Translation

"Don't be amazed that I said to you, 'You must be born from above.'"

Free Grace Study Notes

"'Ye must be born again.' This is the only way by which one, born after the flesh, may become a new creature. In Tennyson’s 'Maud' he cries out,

Oh, for a man to arise in me,

That the man that I am

May cease to be.

This is exactly what occurs when one receives the Gospel message in faith. Then the Spirit of God produces the new life and the man is born again." —H. A. Ironside.

John 3:8

Greek Textus Receptus

τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλ’ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶ πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος.

Free Grace Translation

"The wind blows where it wishes, and you hear the sound of it, but you don't know where it comes from and where it goes, so is everyone [who is] born of the Spirit."

Free Grace Study Notes

"Jesus draws a lesson from nature. The wind is unseen and no man comprehends its origin or its activity. So it is with the new birth. When one is born again, the change is seen in his behavior and attitude toward God and man, but none can analyze or explain the spiritual reality that has taken place." —H. A. Ironside.

John 3:9

Greek Textus Receptus

ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ, Πῶς δύναται ταῦτα γενέσθαι;

Free Grace Translation

Nicodemus answered and said to Him, "How can these things be?"

Free Grace Study Notes

"'How can these things be?' The question of Nicodemus indicates both his bewilderment and his concern. He had received a new idea of what is involved in relationship to God, but how was it to be brought about?" —H. A. Ironside.

John 3:10

Greek Textus Receptus

ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ, Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραήλ, καὶ ταῦτα οὐ γινώσκεις;

Free Grace Translation

Jesus answered and said to him, "Are you the teacher of Israel, and you don't understand these things?"

Free Grace Study Notes

"Jesus drives home the fact that all his learning has fallen short of the mark, for, though familiar with the letter of Scripture, Nicodemus had never realized its spiritual import. Is not this true of many today?" —H. A. Ironside.

John 3:11

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν, καὶ ὃ ἑωράκαμεν μαρτυροῦμεν· καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.

Free Grace Translation

"Truly, truly, I say to you, we speak about what we know, and we testify about what we've seen, and yet you don't receive our testimony."

Free Grace Study Notes

"Jesus dealt not in religious theories or sacramental vagaries. He bore witness to realities, for all down through the centuries of the past, God had been producing this new birth in those who received His Word — as the Scriptures bear witness — but this the doctor of the law had failed to realize." —H. A. Ironside.

John 3:12

Greek Textus Receptus

εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς, ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια, πιστεύσετε;

Free Grace Translation

"If I told you earthly things and you don't believe, how, if I tell you heavenly things, will you believe?"

Free Grace Study Notes

"'Earthly things . . . heavenly things.' The necessity of the new birth was not a strange and novel doctrine. It was linked with the entire earthly system given by Moses. David knew this when he cried, 'Create in me a clean heart, . . . and renew a right spirit within me' (Psa. 51:10). But the fuller revelation of eternal life connected with the birth from above was a new and heavenly revelation which was characteristic of our Lord’s ministry. This He was about to unfold to Nicodemus, though he seemed as yet unready to receive it." —H. A. Ironside.

John 3:13

Greek Textus Receptus

καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὤν ἐν τῷ οὐρανῷ

Free Grace Translation

"And no one has ascended into heaven, except He who came down from heaven, the Son of Man who is in heaven."

Free Grace Study Notes

"This verse seems to come in parenthetically, in order to explain the Lord’s title to minister heavenly things. He belonged to Heaven. Even while walking the earth as man, He dwelt in the bosom of the Father in the fullness of communion as the Heavenly One." —H. A. Ironside.

John 3:14

Greek Textus Receptus

καὶ καθὼς Μωσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου·

Free Grace Translation

"And just as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,"

Free Grace Study Notes

"'As Moses lifted up the serpent . . . even so must the Son of man be lifted up.' With the event to which Jesus referred, Nicodemus was familiar. The application was new. As the uplifted, brazen serpent was for all who looked to it the means of life and healing, so the Lord Jesus must be lifted up on the cross for the redemption of a lost world." —H. A. Ironside.

"The Serpent of Brass. This was a remarkable type of Christ taking the sinner’s place — being made sin for us (Num. 21:8). It was through the serpent (Satan) that sin came into the world. The serpent of brass pictured Jesus Christ enduring the judgment (of which brass is the symbol) when He bore our sins in His own body on the tree. But though made sin, He was sinless (2 Cor. 5:21). In that brazen serpent there was no poison. So Jesus was holy, harmless, undefiled, separate from sinners (Heb. 7:26). All who looked to the lifted-up serpent were freed from their agony and pain. All who look to Jesus Christ are saved eternally." —H. A. Ironside.

John 3:15

Greek Textus Receptus

ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ’ ἔχῃ ζωὴν αἰώνιον.

Free Grace Translation

"so that all who believe in Him should not perish, but have everlasting life."

Bible Translation Notes

"Anyone who believes has (the present tense points to a present possession) eternal life in Christ. . . . This is the first mention in this Gospel of eternal life". (Leon Morris, The Gospel According to John, Revised Edition [Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995], pp. 200-201, ellipsis added, comment on John 3:15.)

Free Grace Study Notes

"Of old, it was whosoever looked to the serpent was healed. Now, whosoever believes, that is, looks in faith to the crucified Saviour, receives eternal life. To have eternal life is to be born again." —H. A. Ironside.

John 3:16

Greek Textus Receptus

Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ’ ἔχῃ ζωὴν αἰώνιον.

Free Grace Translation

"For God so loved the world that He gave His one and only Son, so that all who believe in Him should not perish, but have everlasting life."

Bible Translation Notes

Grk. πᾶς ὁ πιστεύων εἰς αὐτὸν. Literally, every one believing in Him.

Grk. ἀπόληται, ἀλλ’ ἔχῃ. "'The change from the aorist (ἀπόληται) to the present (ἔχῃ) is to be noted, the utter ruin being spoken of as an act, the possession of life eternal as an enduring experience' (Meyer, Weiss, Holtzmann)." —Expositor's Greek Testament, commentary on John 3:16.

Free Grace Study Notes

"'God so loved . . . that he gave.' Well has this verse been called 'The Miniature Bible' and 'The Gospel in a Nutshell.' It is the whole story of God’s grace to lost mankind told in twenty-five words. In love God gave His Son — gave Him up to the death of the cross — that anyone who trusts in Him may know that death and judgment are forever past, and everlasting life is the present portion of each believer." —H. A. Ironside.

John 3:17

Greek Textus Receptus

οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ.

Free Grace Translation

"For God did not send His Son into the world to judge the world, but that the world through Him should be saved."

John 3:18

Greek Textus Receptus

ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται· ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ Θεοῦ.

Free Grace Translation

"The [one] [who] believes in Him is not judged; but the [one] [who] does not believe has been judged already, because he has not believed in the name of the one and only Son of God."

John 3:19

Greek Textus Receptus

αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς· ἦν γὰρ πονηρὰ αὐτῶν τὰ ἔργα

Free Grace Translation

"And this is the judgment, that the light has come into the world, and people loved the darkness rather than the light, for their deeds were evil."

John 3:20

Greek Textus Receptus

πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ.

Free Grace Translation

"For everyone acting wickedly hates the light, and does not come to the light, so that his deeds may not be exposed."

John 3:21

Greek Textus Receptus

ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα, ὅτι ἐν Θεῷ ἐστιν εἰργασμένα.

Free Grace Translation

"But the one who does the truth comes to the light, in order that his works may be clearly seen, that they have been done in God."

Free Grace Study Notes

Dr. Ironside writes: "'But he that doeth truth (i.e. he that is absolutely honest with God), cometh to the light, that his deeds may be made manifest, that they are wrought in God.' Are you going to turn away from the light today or are you coming into the light? Will you trust the Blessed One who is the light of the world, and thus rejoice in the salvation which He so freely offers you?" (H. A. Ironside, Addresses on the Gospel of John, p. 116.)

Arno C. Gaebelein similarly states: "But he that doeth truth, who in sincerity believes, cometh to the light, and walks in that light, and thus it will be manifested that his deeds are wrought in God, the fruits of that new nature he received in believing on the Son of God." (Gaebelein, The Gospel of John, p. 77.)

John 3:22

Greek Textus Receptus

Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν· καὶ ἐκεῖ διέτριβε μετ’ αὐτῶν καὶ ἐβάπτιζεν.

Free Grace Translation

After these things Jesus and His disciples went into the Judean countryside, and He was sojourning there with them and was baptizing.

John 3:23

Greek Textus Receptus

ἦν δὲ καὶ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ Σαλείμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ· καὶ παρεγίνοντο καὶ ἐβαπτίζοντο.

Free Grace Translation

Now John also was baptizing in Aenon near Salim, because there was much water there, and people were coming and were being baptized.

John 3:24

Greek Textus Receptus

οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης.

Free Grace Translation

For John had not yet been thrown into prison.

John 3:25

Greek Textus Receptus

ἐγένετο οὖν ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίων περὶ καθαρισμοῦ.

Free Grace Translation

Then a dispute arose between John's disciples and [some] Jews concerning ceremonial washing.

John 3:26

Greek Textus Receptus

καὶ ἦλθον πρὸς τὸν Ἰωάννην καὶ εἶπον αὐτῷ, Ῥαββί, ὃς ἦν μετὰ σοῦ πέραν τοῦ Ἰορδάνου, ᾧ σὺ μεμαρτύρηκας, ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν.

Free Grace Translation

And they came to John and said to him, "Rabbi, He who was with you on the other side of the Jordan, to whom you have borne witness — behold, He is baptizing, and all [the people] are going to Him!"

John 3:27

Greek Textus Receptus

ἀπεκρίθη Ἰωάννης καὶ εἶπεν, Οὐ δύναται ἄνθρωπος λαμβάνειν οὐδέν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ.

Free Grace Translation

John answered and said, "A man can receive nothing unless it has been given to him from heaven."

John 3:28

Greek Textus Receptus

αὐτοὶ ὑμεῖς μοι μαρτυρεῖτε ὅτι εἶπον, Οὐκ εἰμὶ ἐγὼ ὁ Χριστός, ἀλλ’ ὅτι ἀπεσταλμένος εἰμὶ ἔμπροσθεν ἐκείνου.

Free Grace Translation

"You yourselves bear witness to me that I said, 'I am not the Christ,' but 'I have been sent before Him.'"

John 3:29

Greek Textus Receptus

ὁ ἔχων τὴν νύμφην, νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου· αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται.

Free Grace Translation

"The one who has the bride is the bridegroom, but the friend of the bridegroom, the one who stands by and listens for him, rejoices greatly because of the voice of the bridegroom. Therefore this joy of mine has been made full."

John 3:30

Greek Textus Receptus

ἐκεῖνον δεῖ αὐξάνειν, ἐμὲ δὲ ἐλαττοῦσθαι.

Free Grace Translation

"He must increase, but I must decrease."

Bible Translation Notes

Grk. ἐκεῖνον. Demonstrative pronoun. Accusative, masculine, singular. Thus it can be translated: "That (man)," "That (one)," or simply "Him".

Grk. αὐξάνειν. Present, active, infinitive.

Grk. ἐλαττοῦσθαι. Present, middle or passive, infinitive.

Translated more literally, John the Baptist says: "It is necessary for that [one] to increase, but [for] me to decrease myself/be decreased."

John 3:31

Greek Textus Receptus

Ὁ ἄνωθεν ἐρχόμενος ἐπάνω πάντων ἐστίν. ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστί.

Free Grace Translation

"The One who comes from on high is above all. The one who is from the earth, is earthly, and speaks of the earth. The One who comes from heaven is above all."

Bible Translation Notes

I followed Tyndale's translation for my translation of John 3:31 in regard to the phrase "on high". This was also the reading used in several of the other early English Bibles, e.g., the Geneva Bible, the Bishops Bible, and the Coverdale Bible (where the same phrase is variously spelled "an hye" or "an hie"). Most of the more recent English Bible translations read similar to the English Standard Version: "He who comes from above is above all" (Jn. 3:31, ESV), where two different Greek words (ἄνωθεν, ἐπάνω) are translated using the same English word ("above"). I chose to follow Tyndale's translation here because it points to the fact that two different words are employed in the Greek.

John 3:32

Greek Textus Receptus

καὶ ὃ ἑώρακε καὶ ἤκουσε, τοῦτο μαρτυρεῖ· καὶ τὴν μαρτυρίαν αὐτοῦ οὐδεὶς λαμβάνει.

Free Grace Translation

"And what He has seen and heard, this He testifies, and yet no one receives His testimony."

John 3:33

Greek Textus Receptus

ὁ λαβὼν αὐτοῦ τὴν μαρτυρίαν ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής ἐστιν.

Free Grace Translation

"The one who receives His testimony confirms that God is true."

John 3:34

Greek Textus Receptus

ὃν γὰρ ἀπέστειλεν ὁ Θεός, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ· οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ Πνεῦμα.

Free Grace Translation

"For He whom God sent, speaks the words of God. For God gives the Spirit without measure."

John 3:35

Greek Textus Receptus

ὁ πατὴρ ἀγαπᾷ τὸν υἱόν, καὶ πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ.

Free Grace Translation

"The Father loves the Son, and has given all things into His hand."

John 3:36

Greek Textus Receptus

ὁ πιστεύων εἰς τὸν υἱὸν ἔχει ζωὴν αἰώνιον· ὁ δὲ ἀπειθῶν τῷ υἱῷ, οὐκ ὄψεται ζωήν, ἀλλ’ ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ’ αὐτόν.

Free Grace Translation

"The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life, but the wrath of God remains on him."

Bible Translation Notes

Grk. ὁ δὲ ἀπειθῶν τῷ υἱῷ. Literally, "but the one refusing to be persuaded by the Son." The Greek word ἀπειθῶν is a present active participle = "refusing to be persuaded." J. H. Thayer notes the following in his Greek-English Lexicon of the New Testament: "ἀπειθέω, ἀπειθῶ; imperfect ἠπείθουν; 1 aorist ἠπείθησα; to be ἀπειθής (which see); not to allow oneself to be persuaded; not to comply with; a. to refuse or withhold belief (in Christ, in the gospel; opposed to πιστεύω): τῷ υἱῷ, John 3:36;" (Thayer, A Greek-English Lexicon of the New Testament [Grand Rapids: Baker Book House, 1977], p. 55, s.v. ἀπειθέω, ἀπειθῶ. Note: The Fourth Edition of Thayer's Greek-English Lexicon of the New Testament, published by T. and T. Clark in 1901, was used in preparation of this edition.)

Also see Bauer's Greek-English Lexicon of the New Testament (1st edition) on the same word, when it says: "since, in the view of the early Christians, the supreme disobedience was a refusal to believe their gospel, a[peitheō] may be restricted in some passages to the m[eaning] disbelieve, be an unbeliever. This sense, though greatly disputed (it is not found outside our lit[erature]), seems most probable in J 3:36; Ac 14:2; 19:9; Ro 15:31, and only slightly less prob. in Ro 2:8; 1 Pt 2:8; 3:1, perh[aps] also vs. 20; 4:17; IMg 8:2." (Walter Bauer, William F. Arndt, and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1st English Edition [Chicago: University of Chicago Press, 1957], p. 82, brackets added.)

The Exegetical Dictionary of the New Testament notes: "[I]n John 3:36….ʾAπειθειν becomes a t.t. [technical term] for nonacceptance of the Christian faith.” (Exegetical Dictionary of the New Testament [Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990], vol. 1, p. 118, ellipsis added.)

Bill Mounce, the NT Greek scholar, affirms: "ἀπειθέω [-, ἠπείθησα, -, -, -] to be uncompliant; to refuse belief, disbelieve, John 3:36;" (William D. Mounce, The Analytical Lexicon to the Greek New Testament [Grand Rapids: Zondervan, 1993], p. 84, brackets his.)

John 2 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Mon, 18 May 2026 11:07:19 +0000

FREE GRACE TRANSLATION

The Gospel of John, Chapter 2

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John 2:1

Greek Textus Receptus

Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ·

Free Grace Translation

And on the third day a wedding took place in Cana of Galilee, and the mother of Jesus was there.

John 2:2

Greek Textus Receptus

ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον.

Free Grace Translation

Now Jesus also was invited, and His disciples, to the wedding.

John 2:3

Greek Textus Receptus

καὶ ὑστερήσαντος οἴνου, λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν, Οἶνον οὐκ ἔχουσι.

Free Grace Translation

And after running out of wine, the mother of Jesus said to him, "They have no wine."

Free Grace Study Notes

Commenting on this verse, D. L. Moody said: "It is good to run short that we may be driven to Christ with our necessity." (Moody, Notes From My Bible, p. 135.)

John 2:4

Greek Textus Receptus

λέγει αὐτῇ ὁ Ἰησοῦς, Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου.

Free Grace Translation

Jesus said to her, "Woman, what [is that] to Me and to you? My hour is not yet come."

Free Grace Study Notes

D. L. Moody explains: "Mine 'hour'—always 'of death.' Jn. 7:30. 8:20. 12:23. 12:27. 13:1. 17:1." (Moody Notes From My Bible, p. 134.)

John 2:5

Greek Textus Receptus

λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις, Ὅ τι ἂν λέγῃ ὑμῖν, ποιήσατε.

Free Grace Translation

His mother said to the servants, "Whatever He says to you, do [it]."

John 2:6

Greek Textus Receptus

ἦσαν δὲ ἐκεῖ ὑδρίαι λίθιναι ἓξ κείμεναι κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς.

Free Grace Translation

Now there were six stone vessels for holding water setting there, according to the ritual cleansing of the Jews, having space for two or three measures apiece [nearly nine gallons each].

John 2:7

Greek Textus Receptus

λέγει αὐτοῖς ὁ Ἰησοῦς, Γεμίσατε τὰς ὑδρίας ὕδατος. καὶ ἐγέμισαν αὐτὰς ἕως ἄνω.

Free Grace Translation

Jesus said to them, "Fill the vessels with water." And they filled them up to the top.

John 2:8

Greek Textus Receptus

καὶ λέγει αὐτοῖς, Ἀντλήσατε νῦν, καὶ φέρετε τῷ ἀρχιτρικλίνῳ. καὶ ἤνεγκαν.

Free Grace Translation

And He said to them, "Now draw [some] out, and bring [it] to the master of the banquet." And they brought [it to him].

John 2:9

Greek Textus Receptus

ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος,

Free Grace Translation

But when the master of the banquet tasted the water that had become wine, and he did not know where it was from (but the servants who had drawn the water knew), the master of the banquet called the bridegroom,

John 2:10

Greek Textus Receptus

καὶ λέγει αὐτῷ, Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι.

Free Grace Translation

and said to him, "Everyone serves the good wine first, and whenever they might become drunk, then the inferior. You have kept the good wine until now!"

John 2:11

Greek Textus Receptus

ταύτην ἐποίησε τὴν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας καὶ ἐφανέρωσε τὴν δόξαν αὐτοῦ· καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.

Free Grace Translation

Jesus did this, the first of the miraculous signs, in Cana of Galilee and manifested His glory. And His disciples believed in Him.

John 2:12

Greek Textus Receptus

Μετὰ τοῦτο κατέβη εἰς Καπερναούμ, αὐτὸς καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οἱ μαθηταὶ αὐτοῦ· καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας.

Free Grace Translation

After this He went down into Capernaum, He and His mother, and His brothers, and His disciples, and they remained there not many days.

John 2:13

Greek Textus Receptus

Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς.

Free Grace Translation

And the Passover of the Jews was near, and Jesus went up to Jerusalem.

John 2:14

Greek Textus Receptus

καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστεράς, καὶ τοὺς κερματιστὰς καθημένους

Free Grace Translation

And He found in the temple courtyard those selling oxen and sheep and doves, and the money-changers sitting [at tables].

John 2:15

Greek Textus Receptus

καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας· καὶ τῶν κολλυβιστῶν ἐξέχεε τὸ κέρμα, καὶ τὰς τραπέζας ἀνέστρεψε·

Free Grace Translation

And after making a whip from ropes, He drove [them] all out of the temple precincts, with the sheep and the oxen; and He poured out the coins of the money-changers, and overturned the tables.

John 2:16

Greek Textus Receptus

καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, Ἄρατε ταῦτα ἐντεῦθεν· μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.

Free Grace Translation

And to those selling the doves He said, "Take these away from here! Don't make the house of My Father a house of merchandise."

John 2:17

Greek Textus Receptus

ἐμνήσθησαν δὲ οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, Ὁ ζῆλος τοῦ οἴκου σου κατέφάγέ με.

Free Grace Translation

And His disciples remembered that it is written, "Zeal for your house consumed me."

Bible Translation Notes

This is a reference to Psalm 69:9. In the Textus Receptus the verb katephage (in Jn. 2:17) is in the aorist tense: "consumed". In the Critical Text it is future tense: "will consume". Of course, the point is the same either way; the only difference being a question of viewpoint: either from the viewpoint of unfulfilled prophecy ("will consume"), or fulfilled prophecy ("consumed"). It has been said that only God can write prophecy in the past tense, and there are other examples of it in the Bible (e.g. Isaiah 53:5).

John 2:18

Greek Textus Receptus

ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπον αὐτῷ, Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς;

Free Grace Translation

Then the Jews replied and said to Him, "What sign do you show to us, since you are doing these things?"

John 2:19

Greek Textus Receptus

ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.

Free Grace Translation

Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."

John 2:20

Greek Textus Receptus

εἶπον οὖν οἱ Ἰουδαῖοι, Τεσσαράκοντα καὶ ἕξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;

Free Grace Translation

Then the Jews said, "This temple has been under construction for forty-six years, and you will rebuild it in three days?"

John 2:21

Greek Textus Receptus

ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.

Free Grace Translation

But He was speaking about the temple of His body.

John 2:22

Greek Textus Receptus

ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν αὐτοῖς· καὶ ἐπίστευσαν τῇ γραφῇ, καὶ τῷ λόγῳ ᾧ εἶπεν ὁ Ἰησοῦς.

Free Grace Translation

When therefore He was raised from [the] dead, His disciples remembered that He had said this; and they believed the Scripture, and the word which Jesus spoke.

Free Grace Study Notes

The reference to "the Scripture" is specifically to the Old Testament (cf. John 20:9; also see Luke 24:26-27; 1 Cor. 15:4).

John 2:23

Greek Textus Receptus

Ὡς δὲ ἦν ἐν Ἱεροσολύμοις ἐν τῷ πάσχα, ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει.

Free Grace Translation

And while He was in Jerusalem at the Passover, during the feast, many believed in His name, beholding of Him the miraculous signs that He was doing.

Free Grace Study Notes

In light of John 1:12, the phrase "believed in His name" (Jn. 2:23) should be understood as saving faith: "But as many as received Him, to them He gave the right to be called children of God, even to those who believe in His name." Commenting on John 2:23, Luther affirms that "this faith is as yet a milk-faith." God's desire is that it should grow into something more trustworthy (cf. 1 Pet. 2:2). See John 4:45, Bible Translation Notes.

John 2:24

Greek Textus Receptus

αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας,

Free Grace Translation

But Jesus was not entrusting Himself to them [to be made an earthly king before the appointed time], because He knew all men,

Free Grace Study Notes

Also see John 6:14-15; 18:36.

John 2:25

Greek Textus Receptus

καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ τοῦ ἀνθρώπου· αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ.

Free Grace Translation

and because He had no need that anyone should testify concerning man, for He knew what was in man.

The Adventures of Arthur Croft: The Giza Guardian

noreply@blogger.com (Jonathan Perreault) — Sun, 17 May 2026 16:17:39 +0000

Episode 6: The Giza Guardian

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The howling khamsin wind whipped across the Giza plateau, carrying with it a wall of blinding, yellow sand that stung like needles. Arthur Croft adjusted the loose folds of the white linen turban wrapped tightly around his head and face. Only his eyes were visible through the narrow slit of the cloth, shielded from both the stinging grit and the oppressive, blinding glare of the Egyptian sun. Looking at his reflection in the polished brass of his compass, he knew he passed for just another nomad navigating the desert expanse.

Beside him, riding high on a massive, grunting dromedary camel, was Mustafa. A local guide with a deep, rumbling laugh and eyes that had tracked the shifting sands of the Nile for forty years, Mustafa tapped his camel's flank, pulling closer to Arthur.

"The wind speaks of ancient secrets today, my friend," Mustafa called out over the roar of the gale, pointing through the haze.

Through the swirling dust, the colossal silhouette of the Great Pyramid of Khufu materialized like a mountain carved by giants. But Arthur wasn’t looking for the tourist routes. His hand instinctively reached inside his robes, feeling the outline of the map fragment he had rescued from Damascus. It pointed to a forgotten sector of the plateau, buried deep beneath the sand, far from the watchful eyes of the antiquities guards—and Dr. Finch's network.

"The Tomb of the Hellenized Scribe," Arthur muttered through his cloth wrap. "Are you sure this is the ridge, Mustafa?"

"If the letters of the Damascus elders speak true, it lies beneath the shadow of the western plateau," Mustafa replied, his eyes narrowing as he scanned the horizon. "But we must hurry. Look behind us."

Arthur turned on his saddle. A mile back, cutting through the sandstorm, the harsh beams of high-powered headlights cut through the dust. Three black, rugged off-road vehicles were closing the distance. The Institute's compliance teams had tracked his flight from Syria. Marcus Vane was hot on their trail.

"Yallah! Move!" Mustafa shouted, urging his camel into a swift, bobbing gallop.

Arthur held tight to the reins, guiding his camel down a steep, treacherous ridge of shifting sand. They veered into a narrow, rocky ravine where the wind suddenly died down, choked out by towering walls of ancient limestone. Mustafa halted his beast near a collapsed rockface and slid down. Arthur followed, his boots sinking into the hot sand.

"Here," Mustafa hissed, sweeping away a loose drift of sand with his robes to reveal a heavy, rectangular stone slab inscribed with both Egyptian hieroglyphs and faded Greek characters.

Arthur's heart hammered against his ribs. He knelt, tracing the Greek script. "Hermogenes of Alexandria—Servant of the Word."

"This is it," Arthur breathed. "The Hellenized Scribe."

With Vane's engines roaring dangerously close at the top of the ridge, Arthur and Mustafa jammed a steel crowbar into the seam of the slab. Straining with every ounce of strength, they pried it upward. A dark, narrow chute sloped downward into the earth.

"Camels, hide!" Mustafa yelled, slapping the beasts to send them fleeing into the canyon to throw off the trackers. Without looking back, Arthur and Mustafa dropped into the darkness, pulling the stone slab back into place just as a heavy spray of gravel announced the arrival of the Institute's vehicles above.

They slid down a smooth limestone ramp, landing heavily on a floor covered in centuries of undisturbed dust. Arthur pulled down his turban, gasping for the cool, stagnant air of the tomb, and clicked on his flashlight.

The beam illuminated a breathtaking sight. Unlike the traditional pharaonic tombs filled with pagan deities, the walls of this chamber were covered in beautiful, early Christian frescoes: anchors, fish, and vines. In the center of the room sat a simple stone sarcophagus.

"Look," Mustafa whispered, pointing to the base of the sarcophagus. Resting there was a beautifully preserved, sealed clay amphora, wrapped in decayed papyrus bindings.

Arthur knelt beside it, his hands trembling with a mixture of reverence and awe. He carefully broke the ancient wax seal and reached inside. His fingers closed around a heavy, remarkably preserved papyrus scroll. He unrolled it gently under the beam of his flashlight. It was written in a beautiful, uncial Greek script, untouched by the legalistic corruptions of later centuries.

His eyes scanned the columns, recognizing the text immediately. It was the Gospel of John, chapter 3. He traced his finger down to verse 16, then skipped forward to verse 36.

ὁ πιστεύων εἰς τὸν υἱόν, ἔχει ζωὴν αἰώνιον·

Arthur felt tears prick his eyes. "He who believes in the Son has everlasting life," he translated aloud. "Not 'he who works,' not 'he who undergoes rituals.' The verb is present tense. The moment a person trusts Christ, they possess eternal life as an irreversible gift."

"A beautiful truth, Mr. Croft. A pity it ends here," a cold, mocking voice echoed through the chamber.

Arthur spun around. Marcus Vane stood at the entrance of the tomb passage, a tactical flashlight illuminating his sneering face, a silenced pistol aimed directly at Arthur’s chest. Behind him stood two heavily armed henchmen.

"Dr. Finch will be thrilled," Vane said, stepping forward. "He's already drafted the commentary utilizing our ... modified versions of these texts. Hand over the scroll."

Arthur looked at Mustafa, who gave a nearly imperceptible nod toward the wall behind Vane. Arthur knew that early Coptic believers never built a tomb with only one exit—especially during the 1st-century Roman persecutions.

"You think this text belongs locked away in the Institute's archives, Vane?" Arthur said, keeping his voice steady, anchoring his soul in the very truth he had just read. "This isn't just history. It's life. And it's free."

"Truth is what the Institute dictates," Vane barked. "Now, give it to me!"

"If you want the message of grace, Vane, you'll have to receive it!" Arthur shouted.

With a burst of adrenaline, Arthur grabbed a heavy pottery jar filled with ancient, dried resin and hurled it directly at Vane's feet. Simultaneously, Mustafa pulled a loose, protruding brick from the wall—the ancient tomb's defensive counterweight.

The ceiling groaned. A massive, hidden stone portcullis crashed down between Arthur and Vane's team. Vane fired a frantic shot, but the bullet ricocheted harmlessly off the descending granite wall. The heavy block slammed into the floor with a deafening thud, completely sealing Vane and his men on the other side.

"The air shaft! This way!" Mustafa yelled, pointing to a small opening behind the sarcophagus where a draft of fresh air was blowing in.

Arthur stuffed the precious 1st-century manuscript safely into his waterproof rucksack. He looked back at the tomb of the scribe one last time, a profound sense of gratitude washing over him. The ancient Coptic believers had hidden this treasure well, preserving the message of grace through the centuries so that no legalistic force could ever distort or destroy it.

Clutching the rucksack tight, Arthur climbed into the light, ready for whatever lay across the desert horizon.

* * *

Study Insight:
In Episode 6, Arthur discovers a 1st-century Coptic-hidden Greek manuscript of the Gospel of John. The text highlights a crucial theological paradigm of the Free Grace perspective: the present-tense reality of eternal life. In John 3:36, the Greek word echei (ἔχει) is in the present tense, meaning "has" or "possesses right now."

The legalistic error often inserted into this text claims that eternal life is a future reward contingent upon a lifetime of faithful perseverance or good works. However, the grammar of the New Testament consistently reveals that eternal life is a present possession obtained completely at the moment of faith alone in Christ alone (cf. John 5:24, 6:47). For an in-depth grammatical analysis of the present assurance of salvation in the Johannine literature, see the book by Dr. Charlie Bing titled Grace, Salvation, and Discipleship.

John 1 – The Free Grace Translation (FGT)

noreply@blogger.com (Jonathan Perreault) — Fri, 15 May 2026 12:17:03 +0000

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John 1:1

Greek Textus Receptus

Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ λόγος.

Free Grace Translation

In [the] beginning was the Word, and the Word was with God, and the Word was God.

Free Grace Study Notes

"'In the beginning was the Word.' The Word is the expression of the thought, the revelation of the mind, of God. Christ is that Word. In Him God has revealed Himself. When everything that ever had beginning began, He, the Word, was. He had no beginning. He was one with the Father and the Holy Spirit from all eternity. This clause sets forth His eternal existence. 'The Word was with God.' This declares the distinct personality of the Word. 'The Word was God.' It is His full deity that is insisted on. He was in no sense inferior to the other persons of the Godhead." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:2

Greek Textus Receptus

οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.

Free Grace Translation

He was in [the] beginning with God.

Bible Translation Notes

Grk. οὗτος. The near demonstrative pronoun. Here it is nominative, masculine, singular. Literally, This (One). Or, He.

Free Grace Study Notes

"There was no change in His relationship. He remains the same forever." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:3

Greek Textus Receptus

πάντα δι’ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν.

Free Grace Translation

All [things] came into being through Him, and apart from Him not even one [thing] came into being that has come into being.

John 1:4

Greek Textus Receptus

ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων,

Free Grace Translation

In Him was life, and the life was the light of mankind,

Free Grace Study Notes

"He is the source of all communicated life, because He, with the Father, has underived life in Himself (5:26). This life, seen in all its perfection in Him while He was here on earth, is in itself 'the light of men.' In Christ men are given a revelation of all they need to know in order to illumine their hearts and minds and guide them through this dark world." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:5

Greek Textus Receptus

καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.

Free Grace Translation

and the light shines in the darkness, and the darkness did not comprehend it.

Free Grace Study Notes

"So blinded have men become by the love of sinning, that their minds are in an impenetrable fog, which even the light that shines from the face of Christ cannot pierce, so long as they persistently refuse to heed the words of God." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 9. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:6

Greek Textus Receptus

ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ, ὄνομα αὐτῷ Ἰωάννης

Free Grace Translation

[There] came a man sent from God, [whose] name [was] John.

Bible Translation Notes

The Greek more literally reads: "(There) came (a) man, having been sent from God, (the) name (given) to him (was) John."

Free Grace Study Notes

"The ministry of John the Baptist was preparatory. He was sent to call men to repentance in order that they might face the light and learn to know Him who came as a light into the world (12:46)." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:7

Greek Textus Receptus

οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσι δι’ αὐτοῦ.

Free Grace Translation

He came as a witness to testify about the Light, so that all might believe through him.

Bible Translation Notes

See the commentary on this verse in Henry Alford's The Greek Testament. Cf. The Expositor's Greek Testament.

Free Grace Study Notes

"What a commentary on man's utterly lost condition and his sin-blinded heart, that anyone should be required to bear witness of light!" .—H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:8

Greek Textus Receptus

οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ’ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.

Free Grace Translation

He was not the Light, but [he came] so that he might testify about the Light.

Free Grace Study Notes

"There is an immeasurable distance between the greatest of Christ’s servants and He who is both Saviour and Lord." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:9

Greek Textus Receptus

ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.

Free Grace Translation

The true Light, which enlightens every person, was coming into the world.

Free Grace Study Notes

"That is, the perfect life of Jesus casts light on all other men — showing up their sins and failures in contrast to His holiness and perfection. It is not that, as some have supposed, there is a spark of the divine in every man, a gleam which, if obeyed, will result in final salvation. Men are lost in the darkness. The light shines upon them, exposes their sins, illumines the darkness about them and reveals the Saviour God has provided.".—H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

Note that all men are graciously drawn by God (cf. Gen. 6:3; Jn. 12:32, 16:8-11; Acts 7:51). He desires to save the whole world, including the "non-elect" (see 1 Tim. 2:4, 4:10; 2 Pet. 3:9; 1 Jn. 2:2).

John 1:10

Greek Textus Receptus

ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι’ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.

Free Grace Translation

He was in the world, and the world was made by Him, and yet the world did not know Him.

Free Grace Study Notes

"When He, who had brought all things into existence, came into His own world, He was unrecognized and walked through this scene as a heavenly Stranger." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:11

Greek Textus Receptus

εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.

Free Grace Translation

He came to His own, and His own did not receive Him.

Bible Translation Notes

Henry Alford writes: "τὰ ἴδια here cannot well mean the world, or οἱ ἴδιοι mankind in general: it would be difficult to point out any Scripture usage to justify such a meaning. But abundance of passages bear out the meaning which makes τὰ ἴδια His own inheritance or possession, i.e. Judæa; and οἱ ἴδιοι, the Jews: compare especially the parable Matthew 21:33 ff., and Sir 24:7 ff. And thus ἦλθεν ['He came'] forms a nearer step in the approach to the declaration in John 1:14. He came to His own." (Henry Alford, The Greek Testament [London: 1849], Vol. I, p. 484, commentary on John 1:11.)

Free Grace Study Notes

"The first 'his own' is in the neuter. He came unto His own things, that is, His own world, His own land, His own Temple. The second is personal; His own people, Israel, received Him not. They who were supposed to be waiting for Him did not know Him when He came, and they refused to own His authority." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:12

Greek Textus Receptus

ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ·

Free Grace Translation

But as many as received Him, to them He gave the right to become children of God, [even] to those who believe in His name,

Free Grace Study Notes

"'As many as received him.' A few there were who opened their hearts to receive Him. To these He gave the right or title to be called children of God. It is not exactly sons, but children, those born into the family. All who 'believe on his name' are born from above, and so made members of the household of faith." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:13

Greek Textus Receptus

οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκός, οὐδὲ ἐκ θελήματος ἀνδρός, ἀλλ’ ἐκ Θεοῦ ἐγεννήθησαν.

Free Grace Translation

who were born not from physical descent, nor from sexual desire, nor from [the] will of a man, but from God.

Bible Translation Notes

Grk. "who were not born of blood(s)." See Bauer's Greek-English Lexicon of the New Testament (1st ed.), s.v. αἷμα, 1.a. "of human blood. . . . Esp. as a principal component of the human body . . . Pl. τὰ αἵματα . . . descent . . . = owe one's [human] descent to the physical nature J 1:13." (Walter Bauer, William F. Arndt and F. Wilbur Gingrich, Editors, A Greek-English Lexicon of the New Testament and Other Early Christian Literature [Chicago: The University of Chicago Press, 1957], p. 22, ellipsis added.)

Commenting on John 1:13 in his Word Pictures in the New Testament, A. T. Robertson writes: "Which were born (ὁ ἐγεννηθησαν). First aorist passive indicative of γενναω, to beget, 'who were begotten.' By spiritual generation (of God, ἐκ θεου), not by physical (ἐξ αἱμάτων, plural as common in classics and O.T., though why it is not clear unless blood of both father and mother; ἐκ θεληματος σαρκος, from sexual desire; ἐκ θεληματος ἀνδρός, from the will of the male)." (Robertson, Word Pictures, Vol. V, p. 12. Note: In the original edition of Robertson's Word Pictures, the Greek letters are transliterated into English.)

Henry Alford similarly affirms: "Euthymius seems to give the right interpretation: εἰπὼν δὲ ὅτι οὐκ ἐξ αἱμάτων, ἐπήγαγε φανερώτερον ὅτι οὐδὲ ἐκ θελήματος σαρκός· εἶτα καὶ τοῦτο τελεώτερον ἐφηρμήνευσε, προσθεὶς ὅτι οὐκ ἐκ θελήματος ἀνδρός· αἷμα γὰρ καὶ σάρξ, ὁ ἀνήρ· θέλημα δὲ νῦν νοεῖ τὴν ἐπιθυμίαν, τὴν συνουσίαν: in loc. ii. 421." Translated into English it reads: "But when he said that it was not of blood, he made it more evident that it was not of the will of the flesh; he also explained this further, adding that it was not of the will of a man; for the man is blood and flesh; but 'will' now [i.e. here in this context] means desire, intercourse." (Alford, The Greek Testament [Cambridge: 1874], Vol. I, p. 685.)

Everett F. Harrison observes: "born . . . of God. This is not a natural process such as brings people into the world - not of blood (literally, bloods), suggesting the mingling of paternal and maternal strains in procreation. The will of the flesh suggests the natural, human desire for children, as the will of man (the word for husband) suggests the special desire for progeny to carry on a family name. So the new birth, something supernatural, is carefully guarded from confusion with natural birth." (Harrison, "The Gospel According to John." Charles F. Pfeiffer and Everett F. Harrison, Editors, The Wycliffe Bible Commentary [Chicago: The Moody Bible Institute of Chicago, 1962], p. 1073, emphasis and ellipsis his.)

Free Grace Study Notes

"Salvation, or eternal life, is not inherited. Because one is born into a family of believers, he is not himself a possessor of divine life. 'Nor of the will of the flesh.' No one becomes a child of God by self-effort, Reformation, or turning over a new leaf, as men say, is not the same as being born again. 'Nor of the will of man.' No religious dignitary, or ecclesiastical authority, can produce the new life by any sacramental observances. 'But of God.' New birth is of God alone. It is He who gives eternal life to all who believe in His Son." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:14

Greek Textus Receptus

καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.

Free Grace Translation

And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of [the] only-begotten from [the] Father, full of grace and truth.

Free Grace Study Notes

"'The Word became flesh' (R.V.). The Revised Version is clearer here than the Authorized Version. Strictly speaking, the eternal Word was not 'made' anything... He voluntarily 'became' flesh. That is, He stooped in grace to take our humanity into union with His deity, that He might reconcile us to God and become the Mediator between God and man. He 'dwelt among us.' It is literally 'tabernacled' among us. Of old, the tabernacle was the sanctuary in which the glory of God was hidden. So the humanity of Jesus was the temple in which Deity was enshrined. As to His personal glory, He was 'the only begotten of the Father.' Unbelieving men did not see this glory. Those who knew Him did. In Him they saw the fullness of grace and truth. All that God is has been told out in the Man Christ Jesus." —H. A. Ironside, "The Glory of the Son of God." The Sunday School Times (December 19, 1942), Vol. 84, Issue 51, p. 10. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:15

Greek Textus Receptus

Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων, Οὗτος ἦν ὃν εἶπον, Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν· ὅτι πρῶτός μου ἦν.

Free Grace Translation

John testifies concerning Him, and cries out loudly saying, "This was He [of] whom I said, 'The [one] coming after me is [preferred] ahead of me, because He existed before me!'"

Free Grace Study Notes

"As to natural birth, John was older than the Lord Jesus. But he saw in Jesus the One who existed before he himself had any being. It is a testimony to the pre-existence of our Lord." —H. A. Ironside, "The Word Made Flesh." The Sunday School Times (December 21, 1946), Volume 88, Issue 51, p. 9.

John 1:16

Greek Textus Receptus

καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος

Free Grace Translation

And of His fullness we have all received, and grace upon grace.

Free Grace Study Notes

"'Of his fulness have we all received.' In Him dwelt 'all the fulness of the Godhead bodily' (Col. 2:9) and from that infinite store all who are one with Him by receiving divine life are filled full (Col. 2:10). Thus grace abounds upon grace. The supply is inexhaustible." —H. A. Ironside. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:17

Greek Textus Receptus

ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.

Free Grace Translation

For the Law was given through Moses; grace and truth came through Jesus Christ.

Free Grace Study Notes

"'The law was given by Moses.' This characterized the old dispensation. 'Grace and truth came by Jesus Christ.' From the moment He appeared, a new age began. God is now displaying His grace; not at the expense of His truth, but in full accordance with it." —H. A. Ironside. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:18

Greek Textus Receptus

Θεὸν οὐδεὶς ἑώρακε πώποτε· ὁ μονογενὴς υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός ἐκεῖνος ἐξηγήσατο.

Free Grace Translation

No one has seen God at any time, the only-begotten Son, who is in the bosom of the Father, He has explained [Him].

Free Grace Study Notes

"Deity is invisible to created eyes (Col. 1:15). 'The only begotten Son, subsisting in the Father’s bosom, hath told Him out.' God is fully known in the person of His Son. " —H. A. Ironside. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:19

Greek Textus Receptus

Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευΐτας ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἶ;

Free Grace Translation

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem in order that they might ask him, "Who are you?"

John 1:20

Greek Textus Receptus

καὶ ὡμολόγησε, καὶ οὐκ ἠρνήσατο· καὶ ὡμολόγησεν ὅτι Οὐκ εἰμὶ ἐγὼ ὁ Χριστός.

Free Grace Translation

And he confessed and did not deny, and confessed, "I am not the Christ."

John 1:21

Greek Textus Receptus

καὶ ἠρώτησαν αὐτόν, Τί οὖν; Ἠλίας εἶ σύ; καὶ λέγει, Οὐκ εἰμί. Ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη, Οὔ.

Free Grace Translation

And they asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" And he answered, "No."

John 1:22

Greek Textus Receptus

εἶπον οὖν αὐτῷ, Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς τί λέγεις περὶ σεαυτοῦ;

Free Grace Translation

Therefore they said to him, "Who are you, that we may give an answer to those who sent us? What do you say concerning yourself?"

John 1:23

Greek Textus Receptus

ἔφη, Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης.

Free Grace Translation

He said, "I am a voice shouting in the wilderness, 'Make straight the way of the Lord!' just as Isaiah the prophet said."

John 1:24

Greek Textus Receptus

καὶ οἱ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων.

Free Grace Translation

And the [ones] [who] had been sent were from the Pharisees.

Bible Translation Notes

Literally, And the (ones) having been sent. Or, And those having been sent.

John 1:25

Greek Textus Receptus

καὶ ἠρώτησαν αὐτόν, καὶ εἶπον αὐτῷ, Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστός, οὔτε Ἠλίας, οὔτε ὁ προφήτης;

Free Grace Translation

And they asked him, and said to him, "Then why do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?"

John 1:26

Greek Textus Receptus

ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης, λέγων, Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος δὲ ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε

Free Grace Translation

John answered them saying, "I baptize in water, but in your midst stands He whom you do not know."

John 1:27

Greek Textus Receptus

αὐτός ἐστιν ὁ ὀπίσω μου ἐρχόμενος, ὃς ἔμπροσθέν μου γέγονεν· οὗ ἐγὼ οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.

Free Grace Translation

"He is the one coming after me, who is [preferred] ahead of me; of whom I am not worthy that I should loose the strap of His sandal!"

John 1:28

Greek Textus Receptus

ταῦτα ἐν Βηθαβαρᾶ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων.

Free Grace Translation

These things happened in Bethany on the other side of the Jordan, where John was baptizing.

John 1:29

Greek Textus Receptus

Τῇ ἐπαύριον βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου

Free Grace Translation

On the following day, John saw Jesus coming toward him and said, "Behold! The Lamb of God who takes away the sin of the world!"

John 1:30

Greek Textus Receptus

οὗτός ἐστι περὶ οὗ ἐγὼ εἶπον, Ὀπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.

Free Grace Translation:

"This is He about whom I said, 'After me is coming a Man who is [preferred] ahead of me, because He existed before me.'"

John 1:31

Greek Textus Receptus

κἀγὼ οὐκ ᾔδειν αὐτόν· ἀλλ’ ἵνα φανερωθῇ τῷ Ἰσραήλ, διὰ τοῦτο ἦλθον ἐγὼ ἐν τῷ ὕδατι βαπτίζων.

Free Grace Translation

"And I did not know Him, but that He might be manifested to Israel, for this reason I came baptizing in water."

John 1:32

Greek Textus Receptus

καὶ ἐμαρτύρησεν Ἰωάννης, λέγων ὅτι Τεθέαμαι τὸ Πνεῦμα καταβαῖνον ὡσεὶ περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ’ αὐτόν.

Free Grace Translation

And John testified, saying, "I saw the Spirit descending like a dove from heaven, and He remained on Him."

John 1:33

Greek Textus Receptus

κἀγὼ οὐκ ᾔδειν αὐτόν· ἀλλ’ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν, Ἐφ’ ὃν ἂν ἴδῃς τὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ’ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι Ἁγίῳ.

Free Grace Translation

"And I did not recognize Him, but the one sending me to baptize in water, said to me, 'On whomever you see the Spirit descending and remaining on Him, this is the one baptizing in [the] Holy Spirit.'"

John 1:34

Greek Textus Receptus

κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ Θεοῦ.

Free Grace Translation

"And I have seen, and I bear witness that this is the Son of God!"

John 1:35

Greek Textus Receptus

Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης, καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο·

Free Grace Translation

The next day John was again standing [there], and two of his disciples,

John 1:36

Greek Textus Receptus

καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι, λέγει, Ἴδε ὁ ἀμνὸς τοῦ Θεοῦ.

Free Grace Translation

and looking at Jesus walking by, he said, "Behold, the Lamb of God!"

John 1:37

Greek Textus Receptus

καὶ ἤκουσαν αὐτοῦ οἱ δύο μαθηταὶ λαλοῦντος, καὶ ἠκολούθησαν τῷ Ἰησοῦ.

Free Grace Translation

And the two disciples heard him speaking, and they followed Jesus.

Free Grace Study Notes

"John the Baptist had just directed attention to Jesus as he exclaimed, 'Behold the Lamb of God!' The two disciples, hearing his words, turned to Jesus, who was walking near by, and began to follow in His steps." —H. A. Ironside, "Andrew, The Man Who Brought Others." The Sunday School Times (July 31, 1948), Vol. 90, Issue 31, p. 6.

John 1:38

Greek Textus Receptus

στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας, λέγει αὐτοῖς, Τί ζητεῖτε; οἱ δὲ εἶπον αὐτῷ, Ῥαββί ὃ λέγεται ἑρμηνευόμενον, Διδάσκαλε, ποῦ μένεις;

Free Grace Translation

But Jesus, after turning and observing them following, said to them, "What do you seek?" But they said to Him, "Rabbi" (which is to say, being translated, Teacher), "where are you staying?"

Free Grace Study Notes

"It is evident they were eager to know Him better to whom John had directed their attention. All Israel was in expectation of Messiah’s coming, and these two were destined to be among the first to know and welcome Him." —H. A. Ironside.

John 1:39

Greek Textus Receptus

λέγει αὐτοῖς, Ἔρχεσθε καὶ ἴδετε. ἦλθον καὶ εἶδον ποῦ μένει· καὶ παρ’ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα δὲ ἦν ὡς δεκάτη.

Free Grace Translation

He said to them, "Come and see." They went and saw where He was staying, and they remained with Him that day; it was about [the] tenth hour.

Free Grace Study Notes

"Invited by Jesus, they accompanied Him to His abode and spent some wonderful hours in His company. How interesting must their interview have been! It resulted in making them His forever." —H. A. Ironside.

John 1:40

Greek Textus Receptus

ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ.

Free Grace Translation

Andrew, the brother of Simon Peter, was one of the two who heard John [speak] and followed Him.

Free Grace Study Notes

"Inasmuch as in the lists of the apostles, Peter’s name always precedes Andrew’s it is reasonable to believe that Andrew was the younger of the two, and possibly the very energy of Peter had a deterring effect on Andrew, so that he became accustomed to keeping in the background: yet he became the one through whom his more self-reliant brother was reached for Christ." —H. A. Ironside.

John 1:41

Greek Textus Receptus

εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, καὶ λέγει αὐτῷ, Εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστι μεθερμηνευόμενον, ὁ Χριστός.

Free Grace Translation

He first found his own brother Simon and said to him, "We have found the Messiah" (which is translated, the Christ).

Free Grace Study Notes

"Grateful for the revelation that had come to him and believing without question in the claims of Jesus, Andrew lost no time in seeking out his brother Simon, who was already a disciple of John the Baptist (Acts 1:21, 22) to whom he gave the glad message, 'We have found the Messias, which is . . . the Christ.' " —H. A. Ironside, "Andrew, The Man Who Brought Others." The Sunday School Times (July 31, 1948), Vol. 90, No. 31, p. 6. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

John 1:42

Greek Textus Receptus

καὶ ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας δὲ αὐτῷ ὁ Ἰησοῦς εἶπε, Σὺ εἶ Σίμων ὁ υἱὸς Ἰωνᾶ· σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.

Free Grace Translation

And he brought him to Jesus. But looking intently at him, Jesus said, "You are Simon the son of John; you will be called Cephas" (which is translated Peter).

Free Grace Study Notes

"'He brought him to Jesus.' The result was that Simon immediately accompanied Andrew to Jesus, who received him as a disciple and gave him a new name, the name by which he was ever after to be known, 'Thou shalt be called Cephas,' that is, a stone. The word is Aramaic and answers to the Greek 'Peter.' Both names were used interchangeably in after days." —H. A. Ironside, "Andrew, The Man Who Brought Others." The Sunday School Times (July 31, 1948), Vol. 90, No. 31, p. 6. Note: Dr. Ironside's commentary is based on the King James Version of the Bible.

"These words were spoken by the Lord Jesus when Andrew brought his brother to Him. They show us that the Lord recognized in this man, from the first, one who would become, through His grace, a stalwart, rocklike preacher of the Word." —H. A. Ironside, "Decisive Moments in Peter's Life." The Sunday School Times (April 13, 1946), Vol. 88, No. 15, p. 9.

John 1:43

Greek Textus Receptus

Τῇ ἐπαύριον ἠθέλησεν ὁ Ἰησοῦς ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ, Ἀκολούθει μοι.

Free Grace Translation

The next day Jesus decided to go out into Galilee, and He found Philip, and said to him, "Follow Me."

Free Grace Study Notes

"From this verse it might appear that Philip followed Jesus without being evangelized by another disciple, but there are several indications that Philip was approached by Andrew and Peter before he actually met the Lord. Verse 44 says that Andrew and Peter were from the same city as Philip, suggesting that they had talked to him. Furthermore, when Philip told Nathaniel what had happened, he said 'we' have found the Messiah (v. 45)." (Earl D. Radmacher, General Editor, The NKJV Study Bible [Nashville: Thomas Nelson Publishers, 2007], p. 1658, bold original.)

"Andrew found Philip . . . somewhere along the way, or, most likely, in Galilee. [. . .] Having come to Jesus on Andrew's invitation, Philip accepted Jesus' invitation to follow Him." (Thomas L. Constable, Notes on John, comment on John 1:43-44, ellipsis and brackets added.)

John 1:44

Greek Textus Receptus

ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου.

Free Grace Translation

Now Philip was from Bethsaida, from the city of Andrew and Peter.

Free Grace Study Notes

"Bethsaida—'The house of nets,' so called because inhabited by fisherman. There were two places by this name." —William B. Olmstead, Editor, Practical Commentary Lessons 1908 (Chicago: Fleming H. Revell Company, 1907), "Jesus and His First Disciples" (January 19, 1908), p. 25.

"From Bethsaida (απο Βηθσαιδα). Same expression in John 12:21 with the added words 'of Galilee,' which locates it in Galilee, not in Iturea. There were two Bethsaidas, one called Bethsaida Julias in Iturea (that in Luke 9:10) or the Eastern Bethsaida, the other the Western Bethsaida in Galilee (Mark 6:45), perhaps somewhere near Capernaum. This is the town of Andrew and Peter and Philip. Hence Philip would be inclined to follow the example of his townsmen." (A. T. Robertson, Word Pictures in the New Testament, Vol. V, p. 28, commentary on John 1:44.)

John 1:45

Greek Textus Receptus

εὑρίσκει Φίλιππος τὸν Ναθαναήλ, καὶ λέγει αὐτῷ, Ὃν ἔγραψε Μωσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέθ.

Free Grace Translation

Philip found Nathanael, and said to him, "We have found [the one] whom Moses wrote [about] in the Law and the Prophets, Jesus the son of Joseph from Nazareth."

Bible Translation Notes

Grk. Ὃν ἔγραψε . . . etc. Literally, "Whom Moses wrote (about) in the Law and the Prophets we have found, Jesus the son of Joseph, the one from Nazareth."

John 1:46

Greek Textus Receptus

καὶ εἶπεν αὐτῷ Ναθαναήλ, Ἐκ Ναζαρὲθ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ Φίλιππος, Ἔρχου καὶ ἴδε.

Free Grace Translation

And Nathanael said to him, "Can anything good be from Nazareth?" Philip said to him, "Come and see."

John 1:47

Greek Textus Receptus

εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν, καὶ λέγει περὶ αὐτοῦ, Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστι.

Free Grace Translation

Jesus saw Nathanael coming toward Him, and said concerning him, "Behold, [this is] truly an Israelite in whom there is no deceit!"

Bible Translation Notes

Compare with Bowes' translation, which on John 1:47b reads: "Behold truly an Israelite, in whom there is no guile!" (John Bowes, The New Testament: Translated From the Purest Greek [Dundee, 1870], p. 145.) Also see the statement by Augustine, when he quotes the same passage and it is translated: "This is truly an Israelite in whom there is no guile." (Augustine, "Homily 7, On John 1:34-51," Translated by Edmund Hill, "Homilies on the Gospel of John 1-40," The Works of Saint Augustine: A Translation for the 21st Century [New York: New City Press, 2009], Vol. 12, p. 160.)

John 1:48

Greek Textus Receptus

λέγει αὐτῷ Ναθαναήλ, Πόθεν με γινώσκεις; ἀπεκρίθη ὁ Ἰησοῦς καὶ εἶπεν αὐτῷ, Πρὸ τοῦ σε Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν, εἶδόν σε.

Free Grace Translation

Nathanael said to Him, "Where do you know me from?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."

John 1:49

Greek Textus Receptus

ἀπεκρίθη Ναθαναὴλ καὶ λέγει αὐτῷ, Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ Θεοῦ, σὺ εἶ ὁ βασιλεὺς τοῦ Ἰσραήλ.

Free Grace Translation

Nathanael answered and said to Him, "Rabbi, you are the Son of God! You are the King of Israel!"

John 1:50

Greek Textus Receptus

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ὅτι εἶπόν σοι, εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψει.

Free Grace Translation

Jesus answered and said to him, "Because I said to you, 'I saw you under the fig tree,' you believe? You will see greater things than these!"

John 1:51

Greek Textus Receptus

καὶ λέγει αὐτῷ, Ἀμὴν ἀμὴν λέγω ὑμῖν, ἀπ’ ἄρτι ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.

Free Grace Translation

And He said to him, "Truly, truly, I say to you, from henceforth you will see heaven opened, and the angels of God ascending and descending upon the Son of Man."

The Adventures of Arthur Croft: The Damascus Deliverance

noreply@blogger.com (Jonathan Perreault) — Tue, 12 May 2026 20:46:00 +0000

Episode 5: The Damascus Deliverance

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The train whistle's piercing blast jolted Arthur awake, the rhythmic clatter of wheels against the tracks finally slowing. He had been nodding off, the long journey from the coast shadowed by the jagged peaks of the Anti-Lebanon mountains. As the ancient city of Damascus—the oldest continually inhabited capital in the world—appeared through the window like a shimmering mirage, Arthur's pulse quickened. He wasn't following a tourist map; he was following the "Damascus Cipher" he'd decoded from the microfilm back in Alexandria.

According to the letters of the early Syrian elders, a splinter group of 2nd-century believers known as the Eleutheroi—the "Free Ones"—had fled the creeping legalism of the regional churches. They sought refuge in a hidden community beneath the bustling markets, where they continued to copy the Scriptures without the "glosses" and restrictive additions imposed by those who sought to turn the Gospel into a system of merit.

The train hadn't even come to a full stop before Arthur sensed the trap. Through the window, he spotted men in tailored grey suits—the "compliance officers" of Dr. Finch's Institute—fanning out across the station platform, checking passports with cold, clinical precision.

Arthur didn't use the door. He slipped through a window on the opposite side of the train car, dropped onto the gravel, and vanished into the steam and chaos of the freight yards. He navigated the Souq al-Hamidiyyah district at a dead run, the scent of cardamom and roasting coffee filling his lungs. Following the cipher's directions, he ducked into a spice merchant's cellar, pushed aside a heavy rack of saffron, and triggered a hidden stone counterweight.

The floor gave way to a hidden spiral of stairs. At the bottom, in a vaulted room illuminated by flickering oil lamps, Arthur found Brother Barnabas. But the greeting was cut short.

"They are right behind you, Mr. Croft," Barnabas whispered, handing him a heavy clay jar sealed with black wax. "This contains the Galatians Exemplar—the purest Greek text of Paul's defense of liberty. If Finch gets it, he won't just hide it; he'll use a forged version to 'prove' that grace requires a down payment of works."

CRACK!

The street-level doors above splintered apart. A flashbang grenade tumbled down the stairs, exploding in a deafening white light.

"Movement! Down there!" a voice barked. It was Marcus Vane, Finch's lead enforcer.

Arthur grabbed the jar and ducked behind a stone pillar as a volley of tranquilizer darts hissed through the air, embedding themselves in ancient wooden shelves.

"Barnabas, the exit!" Arthur shouted over the ringing in his ears.

"The old Roman sewers! Under the flagstone!"

Arthur shoved the jar into his rucksack and plunged into the dark, narrow opening in the floor just as the cellar door was kicked off its hinges.

The chase was a nightmare of echoes and ankle-deep water. Vane's team, equipped with thermal goggles, sent red laser sights dancing across the damp walls behind him. Arthur reached a vertical maintenance shaft near the city's East Gate. As he climbed the rusted iron rungs, a dart grazed his shoulder, tearing his shirt. He kicked the heavy iron grate open and scrambled into the cool night air, just as a black SUV screeched around the corner.

Bolting toward a weathered Triumph motorcycle he'd arranged through a local contact, Arthur kicked it into life. The engine roared as he sped away into the desert night.

Hours later, as the lights of Damascus faded into a blur, Arthur pulled over briefly under a crumbling archway. Exhausted and covered in soot, he broke the wax seal on the jar. Inside, alongside the Galatians scroll, was a smaller, jagged fragment of Coptic parchment.

He held it up to the moonlight. It was a map of the Nile Delta, leading toward the Great Pyramids of Giza. At the bottom, a single line of Greek was scratched:

"Where the kings sleep in stone, the Truth sleeps in sand. Seek the Tomb of the Hellenized Scribe."

Arthur's eyes narrowed as he checked his compass. The Institute had the resources, but he had the map. The race was moving from the cities of the living to the tombs of the dead.

"Next stop, Egypt," Arthur whispered, kicking the bike back into gear. "Let's see how Finch likes the desert heat."

* * *

Study Insight:
In Episode 5, Arthur's discovery in Damascus highlights the historical "Free Grace" tension found in the Epistle to the Galatians. Paul's letter was written specifically to combat the "Judaizers," who argued that while faith in Christ was necessary, one also had to keep the Mosaic Law to be truly saved. Paul’s response was a fierce defense of the sufficiency of grace (Galatians 2:16, 5:1-4). This episode underscores that the struggle for a "pure text" isn't just about ink and papyrus; it's about the theological clarity of the message itself—the exclusive distinction between believing and doing. For a deep dive into this historical conflict, see J. Gresham Machen's classic work, Notes on Galatians.

The Free Grace Study Bible: John 8:59

noreply@blogger.com (Jonathan Perreault) — Thu, 07 May 2026 17:03:00 +0000

I am pleased to share the latest installment of my ongoing work on The Free Grace Study Bible. Today's post features my translation of John 8:56, paired with original commentary and translation notes designed to clarify the meaning of the Greek text. I have provided the Greek-to-English rendering first, followed by the supporting notes that explain my translation choices.

John 8:59

Greek Textus Receptus

ἦραν οὖν λίθους ἵνα βάλωσιν ἐπ’ αὐτόν· Ἰησοῦς δὲ ἐκρύβη, καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ, διελθὼν διὰ μέσου αὐτῶν· καὶ παρῆγεν οὕτως.

Free Grace Translation

Therefore they picked up stones that they might throw at Him; but Jesus was concealed and went out from the temple, passing between the midst of them; and was going away in this manner.

Bible Translation Notes

Grk. ἐκρύβη = aorist passive indicative, from kruptō. W. E. Vine in his Expository Dictionary of New Testament Words (p. 548) gives this excellent definition: "KRUPTŌ (κρυπτω), to cover, conceal, keep secret (Eng., crypt, cryptic, etc.)." Later in his work, Vine provides a more concise definition: "to hide." (Ibid., p. 1007.) Commenting specifically on the aorist passive form of the verb used in John 8:59, the New Testament scholar A. T. Robertson remarks: "Second aorist passive indicative of kruptō. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come." (A. T. Robertson, Word Pictures in the New Testament, 6 Vols., Vol V, p. 159.) Lenski likewise renders the verb ἐκρύβη as a passive in his translation: "but Jesus was hidden and went out of the Temple." (R. C. H. Lenski, The Interpretation of St. John's Gospel, p. 671, bold his.) Lenski goes on to explain further, saying: "Parts of the Temple were in the process of rebuilding during these and many following years, so that pieces of stone could be obtained for the deadly work. Yet a brief delay ensued as some of the Jews ran to the spot where the builders were at work and 'took up' the stones. During this interval, we may take it, Jesus 'was hidden.' The form ἐκρύβη, a second aorist passive, might be read in a middle sense, 'hid himself,' since the Koine increased the number of these passive forms and used them in preference to the middle (Robertson, 349). But here the passive sense is entirely in place (Robertson, 807): Jesus 'was hidden' from the Jews so that they could not reach him. We may suppose that he moved aside, and that his friends massed around him, and thus 'he went out of the Temple.' The addition found in later texts: 'going through the midst of them, and so passed by' (A. V.), must be cancelled as a combination that was added from Luke 4:30 and John 9:1. [Editor's Note: This KJV addition is not in the oldest Greek MSS; it was added at a later date.] This addition is also untrue in fact. For nothing miraculous took place in the escape of Jesus. 'He was hidden' and 'he went out' are two facts placed side by side, nor can we follow B.-D. [F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature] 471, 3 in the suggestion that the second verb is used in place of the participle: 'by going out he was hidden.'" (R. C. H. Lenski, The Interpretation of St. John's Gospel, p. 672, brackets added.) Alford similarly states: "There does not appear to be any miraculous escape intended here, although certainly the assumption of one is natural under the circumstances. Jesus was probably surrounded by His disciples, and might thus hide himself (see ch. 12.36), and go out of the temple." (Henry Alford, The Greek Testament [Boston: 1874], 4 Vols., Vol. I, p. 802, emphasis his. Note: The Roman numerals in the original have been updated to the current format.) Meyer writes: "He hid Himself (probably in the crowd), and went out (whilst thus hidden). The word ἐκρύβη explains how He was able to go out, and therefore . . . precludes the notion of anything miraculous . . . a notion which gave rise to the addition in the Textus Receptus (see the critical observations), which Ewald defends. Bauer, who likewise defends the Textus Receptus (p. 384 ff.), finds here also a docetic disappearance (comp. on 7.10 f.); if, however, such was John's meaning, he selected the most unsuitable possible terms to express it in writing ἐκρύβη (comp. on the contrary, Luke 24.31: ἄφαντος ἐγένετο ἀπʼ αὐτῶν) and ἐξῆλθεν ἐκ τοῦ ἱεροῦ. The 'providential protection of God' (Tholuck) is a matter of course, but is not expressed." (Heinrich August Wilhelm Meyer, Critical and Exegetical Hand-Book to the Gospel of John, pp. 293-294, emphasis his.) The NT scholar Marcus Dods writes: "Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν. 'But Jesus went out unperceived'; on this usage vide [see] Winer, and cf. Thayer. Why it should be supposed that there is anything miraculous or doketic in this (Holtzmann and others) does not appear. Many in the crowd would favour the escape of Jesus. The remaining words of the chapter are omitted by recent editors." (Marcus Dods, The Expositor's Greek Testament, ed. by W. R. Nicoll, 5 Vols., Vol. I, p. 782.) Lange similarly states: "A vanishing out of sight (ἄφαντος γινεσθαι ['to become invisible']), as in Luke 24.31 (Augustine, Luthardt [Wordsworth]), is hardly to be thought of: to become invisible is not a withdrawal, a hiding, and Jesus was not yet transfigured. He hid Himself while disappearing among the multitude of the people, especially His adherents. [...] The conjecture of a docetic view (Hilgenfeld, Baur) is arbitrarily put in." (John Peter Lange, The Gospel According to John, in A Commentary on the Holy Scriptures: Critical, Doctrinal, and Homiletical [New York: 1872], 25 Vols., NT Vol. 3, p. 299, brackets added.) It should be noted in regard to John 8:59, however, that Bengel (and other Bible commentators) do understand this to be a miraculous disappearance of Jesus, comparable to the prophet Jeremiah's in the Old Testament (see Jer. 36:26). This, incidentally, would lend support to translating ἐκρύβη in John 8:59 in the passive sense: "Jesus was hidden" (see Jn. 8:59 HCSB, CSB, NLT, Berean Standard Bible, Majority Standard Bible, etc.). It's also important to point out that translating ἐκρύβη in John 8:59 as a passive is not dependent on some sort of miraculous disappearance of Jesus, because God uses means! That is to say, God uses different means to accomplish His purposes. Therefore, whether Jesus "was hidden" physically by His friends and disciples, or miraculously (i.e. supernaturally) by God the Father, in either event the meaning of ἐκρύβη would be passive.

In my Free Grace Translation of John 8:59, I chose to simply translate the aorist passive ἐκρύβη as "He was concealed" (i.e., "He was hidden"), since this is the simplest and most direct translation of the Greek, and furthermore it makes perfect sense as a passive. As Cooper's "Golden Rule of Bible Interpretation" states (which I have repurposed and applied also to Bible translation): "When the plain sense of Scripture makes perfect sense, seek no other sense." The NT scholar A. T. Robertson affirms that "He was hidden" (i.e. the passive rendering of ἐκρύβη) is indeed the meaning of the Greek. Commenting on John 8:59 and the meaning of ἐκρύβη, Robertson writes: "Second aorist passive indicative of kruptō. He was hidden." (Robertson, Word Pictures in the New Testament, 6 Vols., Vol. V, p. 159.) Robertson furthermore affirms that ἐκρύβη in John 8:59 is not reflexive in meaning, but rather "is passive, as Moulton [Prol. p. 156] points out." (Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, p. 807.) The statement by Moulton is from his Prolegomena, when he says: "ἐκρύβη is not middle in form, nor does the verb show any distinct middle in NT." (James Hope Moulton, A Grammar of New Testament Greek, Vol. 1, p. 156.) In context, Moulton is pointing out that in the NT, the Greek middle voice is generally not reflexive. Moulton cites the verb ἐκρύβη in John 8:59 as an example of this: i.e. it is not middle in form, nor does it have a reflexive meaning. It will be observed, however, that in the 1st English edition of Walter Bauer's A Greek-English Lexicon of the New Testament (BAG, 1957), Bauer does define ἐκρύβη in John 8:59 as reflexive. See Bauer, A Greek-English Lexicon of the New Testament (1st English edition), p. 455, s.v. κρύπτω, definition 1.c. = "hide or conceal oneself (Gen 3:8, 10; Judg 9:5; 1 Kg 13:6; 14:11; Job 24:4; 29:8) Ἰησοῦς ἐκρύβη J 8:59; ἐκρύβη ἀπ' αὐτῶν 12:36." But significant shifts in lexical interpretation are evident within the successive editions of Bauer's work. It is noteworthy that in the first edition (BAG, 1957), the form ἐκρύβη in John 8:59 was defined reflexively. However, by the third edition (BDAG), Bauer transitioned to a strictly active interpretation of the passive ἐκρύβη, explicitly rejecting a reflexive sense. Regarding the lemma κρύπτω ("to hide"), the third edition clarifies: "This is also the place for the passive κρυβῆναι used in an active sense hide . . . Ἰησοῦς ἐκρύβη J 8:59. ἐκρύβη ἀπ' αὐτῶν J 12:36." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 571, s.v. κρύπτω, definition 1a, emphasis his, ellipsis added.) Consequently, the lack of lexicographical consensus underscores the interpretive complexity of the passage. Nevertheless, a robust tradition of passive interpretation persists, exemplified by A. T. Robertson's grammatical treatment of ἐκρύβη as passive in meaning. This preference for the passive sense over the reflexive or active is evident in several respected English Bible translations, which translate the phrase as either "Jesus was hidden" (e.g., Jn. 8:59 HCSB, CSB, NLT) or "Jesus was hid" (Jn. 8:59, Smith's Literal Translation). Even scholars who favor an active rendering, such as Andreas Köstenberger, acknowledge the diverse treatment of the verb in English Bibles. Köstenberger observes: "The passive verb ἐκρύβη (ekrybē) in 8:59 and 12:36 is customarily translated in English Bibles as reflexive/middle ('hid himself'; KJV; NKJV; NIV; TNIV; ISV; ESV; NLT [only the 1996 1st edition; later editions read "Jesus was hidden"]; NET; NRSV; NASB) or even actively ('hid'; NAB; CEV). The sole exception is the HCSB [Note: The HCSB is not 'The sole exception'], which renders the expression as a genuine passive. See also Morris (1995: 421), who contends that the NT usage is to take the form as a real passive and consequently argues that the passive form may imply the agency of God the Father in concealing Jesus. This is possible; ekrybē does function as a genuine passive in Luke 19:42 and Heb. 11:23 [!], the only other two NT instances (besides here and in John 12:36) of the aorist passive indicative form of kryptō. But cf. BDAG 571, which treats both references as instances of the passive used in an active sense ('to hide')." (Andreas J. Köstenberger, John, p. 274, see footnote 109.) However, as noted above, the first English edition of Bauer's Lexicon (BAG, 1957) treats ἐκρύβη in John 8:59 as reflexive, not strictly active. And in reference to John 12:36, the verb ἐκρύβη is translated as passive in the NKJV, the NLT, and virtually all the "literal" English Bible translations. This highlights the fact that there is debate (i.e. no real consensus) on exactly how to translate ἐκρύβη in John's Gospel; some NT scholars translate it as a reflexive verb, while others translate it as a passive. For example, Leon Morris states: "'Hid himself' [in Jn. 8:59] is really a passive, 'was hidden.' John is perhaps hinting that God protected his Son." (Leon Morris, The Gospel According to John, p. 421.) Morris goes on to say, "The aorist passive έκρύβη is used in the sense of the middle in the LXX and most interpreters understand it so here. But the New Testament usage is rather to take the form as passive." (Leon Morris, The Gospel According to John, p. 421. See footnote 122.) F. F. Bruce likewise understands the verb ἐκρύβη in John 8:59 (and 12:36) as passive, although he seems to allow for the reflexive sense. (F. F. Bruce, The Gospel and Epistles of John, p. 206.) Ridderbos seems to favor the reflexive interpretation. (See Herman N. Ridderbos, The Gospel of John, p. 324, footnote 225.) A. T. Robertson seems to disagree that ἐκρύβη in John 8:59 is reflexive in meaning, noting: "The example cited by Winer from Jo. 8:59 (cf. also 12:36), ἐκρύβη, is passive, as Moulton points out." (Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, p. 807.) Murray J. Harris simply presents the three options (passive, reflexive, active) without commenting further on it. (See Murray J. Harris, John, EGGNT, p. 183.) Suffice it to say that while all three interpretations—passive, reflexive, and active—possess scholarly support, a preference for the passive rendering aligns most closely with the grammatical insights of Moulton, Robertson, Lenski, and Morris. Furthermore, the very same Greek word (ἐκρύβη) functions as a genuine passive in John 12:36. Commenting on the phrase εκρυβη απ' αυτων ("he was hidden from them") in John 12:36, A. T. Robertson affirms: "ekrubē ap' autōn. Second aorist passive indicative of kruptō, late form (in LXX) for old ekruphē, 'was hidden from them,' as in John 8:59." (Robertson, Word Pictures in the New Testament, 6 Vols., Vol. V, p. 231.) The fact that έκρύβη in John 12:36 is passive—not only in form, but also in meaning—is furthermore affirmed by the more "literal" English Bible translations (e.g., Jn. 12:36 Young's Literal Translation, Literal Standard Version, Berean Literal Bible), along with several other translations (e.g., see Jn. 12:36 NKJV, NLT). So there is not only scholarly support, but also Johannine support, and even broader New Testament support (see Lk. 19:42; Heb. 11:23) for translating έκρύβη as a passive in John 8:59.

Grk. διά μέσου. On this phrase, Thayer writes: "the neuter τό μέσον or (without the article in adverbial phrases, as διά μέσου, ...) μέσον is used as a substantive; ... the midst: ... διά μέσου ... αὐτῶν, through the midst of them, Lk. 4.30; Jn. 8.59 [Received Text]; ... others take the phrase here in the sense of between." (Joseph Thayer, A Greek-English Lexicon of the New Testament, p. 401, s.v. μέσος, definition 2, brackets and italics his, ellipsis added. Note: The Roman numerals in the original have been updated to the current format.) It should be noted, however, that the NT scholar A. T. Robertson gives a more precise rendering. Under the heading "'Passing Between' or 'Through,'" Robertson says in regards to διά that "through" is not the original meaning of the word, but rather the original meaning is "passing between." Concerning this, Robertson writes: "The idea of interval between [another use of διά] leads naturally to that of passing between two objects or parts of objects. 'Through' is thus not the original meaning of διά, but is a very common one. The case [of the object of the preposition] is usually genitive [...] Some MSS. in Jo. 8:59 read also διὰ μέσου." (Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, p. 581, brackets added.) In light of these statements by A. T. Robertson, in my Free Grace Translation of John 8:59 I opted to translate the phrase διά μέσου αὐτῶν as "between the midst of them" rather than "through the midst of them" because the latter rendering makes it sound as if Jesus was a ghost or phantom who passed right "through" the bodies of his would-be attackers! While this is indeed possible, New Testament scholars (e.g., Alford, Dods, Meyer, Robertson, etc.) generally agree that this is likely not the meaning of διά μέσου in John 8:59. The meaning, rather, is that Jesus passed "in between" his attackers (as they had scattered to gather rocks with which to stone Him), and thus Jesus escaped out of the Temple. Thus, in light of the original meaning of διά and also for the sake of clarity, I have translated διά μέσου in John 8:59 as "passing between."

Grk. διελθὼν διὰ μέσου αὐτῶν καὶ παρῆγεν οὕτως. This last phrase is added in the newer Greek NT manuscripts (i.e. the Byzantine Majority Text and the Textus Receptus add this phrase); it does not appear in the oldest Greek NT MSS. Proponents of the "KJV-only" teaching impose an anachronistic methodology onto the historical facts by making the 1611 English King James Version the standard of supposed perfection, when in reality it is simply an English translation of relatively late date Byzantine-type Greek MSS, which added this phrase. KJV-only advocates love to tout the fact that their 1611 English Bible is older than most of the relatively newer English Bible translations. But what these KJV-onlyists are hiding or at least not telling people is that their 1611 English translation is based on the newer Greek New Testament manuscripts! KJV-onlyists condemn the newer English Bible translations as "modern" and "corrupted." But ironically, this is actually the case in regard to the newer Greek New Testament manuscripts upon which the King James Version is based! Thus, the KJV-onlyists unwittingly condemn their own translation in that it is based on the more "modern" and "corrupted" Greek manuscripts, which in the case of John 8:59b contain the added phrase "going through the midst of them, and so passed by." Lange calls this added phrase in John 8:59 a "doubtful addition." (See Lange, op. cited.) Lange furthermore states: "The words from διελθών ['going...'] to the end [of the verse] are wanting [i.e. are not found] in B. [Codex Vaticanus], D. [Codex Bezae], [Jerome's] Vulgate, and seem to have been transferred from Luke 4.30 by way of [poor] exegesis [instead of direct manuscript evidence]. Wanting also [i.e. also not found] in Cod. Sin. [i.e. Codex Sinaiticus]." (Lange, op. cited, brackets added.) Commenting on John 8:59, Lenski similarly states: "The addition found in later texts: 'going through the midst of them, and so passed by' (A. V.), must be cancelled as a combination that was added from Luke 4:30 and John 9:1." (R. C. H. Lenski, The Interpretation of St. John's Gospel, p. 672.) The NET Bible says concerning this longer ending in John 8:59 (found in the King James Version) that "the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (P66, 75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain." (New English Translation, Second Edition, ed. Daniel B. Wallace, see footnote "d" on John 8:59.) The Bible has stern warnings against adding to Scripture (e.g., Prov. 30:5-6); and thus the KJV, for all its virtues, is actually based on a more "corrupted" Greek text type (i.e. the newer Byzantine-type Greek NT MSS). Commenting on John 8:59b and this added phrase in the Authorized Version (KJV), the NT scholar Alfred Plummer states: "going through the midst of them, and so passed by] These words are apparently an insertion, and probably an adaptation of Luke 4.30. No English Version previous to the one of 1611 contains the passage." (Plummer, The Gospel According to St. John, p. 196.) What Plummer is pointing out is that the oldest English Bibles (e.g., the Tyndale Bible of 1526 up to the Geneva Bible of 1599) do not contain the phrase which the King James Version added in 1611. This is significant! Because what it shows is that the oldest Greek NT MSS as well as the oldest English Bible translations do not contain the words in John 8:59b that the King James translators added in to the King James Version in 1611. Furthermore, the English Bible translations which are based on the oldest Greek New Testament manuscripts (e.g., the English Revised Version, ASV, NASB, NIV, NET, ESV, HCSB, NLT, etc.) similarly do not contain the phrase in John 8:59 which was added in by the King James translators in 1611.

Grk. παρῆγεν. The verb is in the imperfect tense, denoting past continuous action. Thus the meaning is "He was passing by," rather than the simple "passed by" found in the King James Version and several other English translations (e.g., see Jn. 8:59 KJV, NKJV, YLT). In contrast to the rendering found in the KJV, translating παρῆγεν as "He was going away" (Jn. 8:59, Free Grace Translation), captures the ongoing, linear movement as Jesus left the scene, rather than a sudden, completed "He went." Since the past continuous rendering makes complete sense in English, I have retained this syntactic nuance from the Greek in my English translation.

How To Use Chick Tracts to Proclaim the Clear Gospel

noreply@blogger.com (Jonathan Perreault) — Tue, 05 May 2026 12:38:00 +0000

"Pray that I may proclaim it clearly, as I should." Colossians 4:4, NIV.

These 24-page illustrated gospel booklets
by Jack Chick are known as "Chick tracts."

"I do enjoy reading the comic illustrations in the Chick tracts, and I'm sure the believers in the Lord for Chick Publications have the right heart and right motives behind writing their tracts, but my only concern for Chick is a little more clarity of the gospel. Otherwise, like I said, I do enjoy their comic illustrations. A lot of them are very creative." —Peter Hann

* * *

This sticker can be placed over the unclear gospel

invitation inside the back cover of all Chick tracts:

This is the inside back cover of all Chick tracts:

With this simple hack, I can combine the appeal

of the Chick comics with the power of the clear gospel!

The Adventures of Arthur Croft: The Damascus Cipher

noreply@blogger.com (Jonathan Perreault) — Sun, 03 May 2026 19:08:00 +0000

Episode 4: The Damascus Cipher

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The air inside the narrow ventilation duct was suffocating, thick with centuries of Alexandria's dust and the biting tang of rusted metal. Arthur dragged himself forward, clutching the scroll-case containing the Lexicon of Grace in one hand and his waterproof rucksack housing the 4th-century codex in the other.

Far below, the muffled voices of Dr. Alistair Finch's guards grew frantic. Their flashlight beams sliced through the darkness of the subterranean vault, searching for a sign of where Arthur had vanished.

Arthur didn't slow down. Following the structural blueprints of the subterranean complex he had memorized on the dhow, he pushed through a hinged maintenance panel at the end of the shaft. But the path took an unexpected turn. Instead of leading to the docks as the blueprints indicated, the ventilation duct terminated at a grated opening overlooking the interior of the Cathedral of St. Mark's active scriptorium. Rather than making an exit by sea, Arthur had to quickly improvise: he would need to drop down into the heart of the library's restoration wing and blend in with the scholars!

He landed softly on a stack of wool rugs. Discarding his mud-stained field jacket, Arthur quickly approached an elderly, gray-haired restorer wearing magnifying spectacles and an ink-stained linen apron. Exchanging a brief, knowing nod, the scholar handed Arthur a spare tunic from his work cart and looked away, allowing Arthur to tuck the codex and lexicon into a stack of unrelated Coptic liturgical folios that he quietly slipped into his rucksack.

Just as he reached the main reading room, the heavy wooden doors burst open. Dr. Finch, flanked by local security officials, held a physical warrant bearing the Institute's seal.

"Lock the doors," Finch announced, his voice echoing under the high arches. "Croft is inside, and he is carrying stolen property of the Institute."

Trapped with no exit, Arthur had to think fast. He noticed a microfiche projector being used to catalog ancient Syrian manuscripts. Walking past the table, he slipped the Lexicon of Grace onto the glass plate, projecting a massive, illuminated image of the Greek text for charis onto the sanctuary wall for the entire academic assembly to see.

The room went completely silent as scholars and clerics read the ancient definition of the pure, unmerited gift.

"Look at the syntax, Dr. Finch," Arthur called out, stepping into the light. "The manuscript doesn't hide the truth. It was just locked away in the dark."

Finch turned pale, realizing the control he sought over the text was broken; the secret was out in the open. As the assembly erupted into fervent discussion and photographs were snapped of the projection, Arthur quietly slipped through the side entrance into the early morning Alexandrian dawn.

Now safe on the streets of Alexandria, Arthur reviewed the microfilm notes he had gathered from the projector's catalog. The notes revealed a set of microfilmed letters written by early Syrian church leaders who had broken away from legalistic influences. The documents pointed to an ancient, underground archive outside of Damascus where the original copies were hidden.

The truth was out, and the mission had evolved: it was no longer just about preserving the ancient text, but following its truth to the very end of the road.

* * *

Study Insight:

The transition from Alexandria to Damascus reflects the expansion of early Christian theological debates into the wider Greco-Roman world. In early texts, legalism often manifested as an attempt to merge the pure grace of the gospel with ritualistic obligations (such as the teachings rejected by Paul in Galatians 1:6-7). The concept of a "free gift" without any required merit remains the cornerstone of this theological framework. For a scholarly discussion on the historical and theological conflict between grace and law in the early church, see F. F. Bruce's commentary on the Epistle to the Galatians.

Have You Been Infected by the Lordship Gospel?

noreply@blogger.com (Jonathan Perreault) — Wed, 29 Apr 2026 15:43:00 +0000

Do people have to stop sinning in order to be saved, or at least be willing to give up certain sins in order to receive eternal life? Lordship Salvationists say "yes," but what does the Bible say?

Notice the following statements by John MacArthur, one of today's leading Lordship Salvationists:

"I remember when I used to discuss this lordship issue and this kind of commitment for salvation with other theologians in the time when I was writing the material on The Gospel According to Jesus, they would pose a question. One of the main guys posed this question to me. If you have a couple that you know and they're living in adultery, they're not married and they're living together and you're going to give them the gospel, do you say to them you must stop sinning and then come to Christ? Or do you say nothing about that, just come to Christ and worry about that later? Well, the answer to the question would be, what would Jesus say. What would Jesus say? Jesus would say this. You have a quote 'love' going on here. Whether it's love or not, I don't know, but you have an affair going on, you have a relationship going on. How important is it for you to receive the forgiveness of sin and eternal life? Because if you're not willing to put a sword in that relationship or any other relationship and to deny the thing your heart craves, then you're not worthy to be My disciple. That really became the nexus of that whole debate."[1]

And it's not just the "big" sins that Lordship Salvationists say must be given up in order to be saved. They go so far as to say that unless a person gives up smoking cigarettes (or at least is willing to do so), they cannot be saved! Regarding this, Charles Ryrie shares the following true story of a run-in he had with a group of Lordship Salvationists who accosted him one time at an airport. Ryrie relates the following incident in his book So Great Salvation:

"Some years ago in another country I was literally accosted after an evening service by a group of American missionaries working in that country. They had been infected by the lordship/discipleship/mastery Gospel, and having read the thirteen pages I had written about the subject in 1969 [in Balancing the Christian Life], they were anxious to debate the issue. I did not know them; they were uninvited; but I could not avoid meeting with them. So we talked for quite a while that night. Finally it came down to an illustration. I posed this case to them. We all knew, even at that time, that smoking had been proven a serious risk to one's health. I asked about a hypothetical person who wanted to be saved, but he smoked. Furthermore, he knew full well that smoking was endangering his health, and he realized that if he became a Christian he ought to give it up. But he was unable to do so, nor was he even willing. So I asked these folks, 'Can he not be saved until either he gives up smoking or is willing to give up smoking?' Reluctantly they admitted that their view compelled them to say no, he cannot."[2]

Years ago William R. Newell wrote a gospel tract titled "The ONLY Kind of People God Saves." The tract is based on Romans 4:5, and it's very applicable to the Lordship Salvation debate. After quoting Romans 4:5, Newell writes the following:

"I wish to call your attention to one fact—God justifies ungodly men. He does not justify all ungodly men, but He justifies ONLY ungodly men. Men think that because they have been ungodly and wicked, God demands a change in their character before He receives them. This is not true. The quotation above definitely says that 'God justifies the ungodly who believe.'

What then does God ask an ungodly sinner to do? First of all, nothing, that is, to cease from absolutely all efforts to save himself. For the verse says, 'To him that worketh not.' A man is asked simply to accept God's verdict about him—that he is ungodly, unrighteous, and unable to save himself. Second, accept the blessed news that God Himself has already reckoned his sins and ungodliness to another Person, that is, to Christ, His Son, and that, because the punishment of sin was death, Jesus has by God's appointment died, has shed His blood, in the sinner's place. 'The Lord laid on Him the iniquity of us all' (Isaiah 53:6). Christ died for our sins—that is, instead of our dying for them. Death here means banishment from God under a curse, and Christ bearing our sins was forsaken on the cross as accursed of God. (Matthew 27:46; Gal. 3:13.)

Now when an ungodly man finds these two great truths: first, that he is utterly guilty and unable to help himself, and second, that Jesus Christ has already borne sin, in his place, by God's appointment; and when this ungodly man just accepts these facts and trusts this Saviour, whom God raised from the dead to be trusted, this ungodly man is saved then and there. That is, God forgives and justifies him on the basis of the price already paid—the shed blood of Jesus Christ, the Son of God.

Do you believe this? Or, are you still trying to REFORM yourself—promising yourself that you will do better, and merit God's favor thus? Why do you not believe what God says: By deeds of righteousness shall no flesh be justified in God's sight? (Romans 3:20; Titus 3:5.)

Listen to the Gospel: 'To him that WORKETH NOT BUT BELIEVETH on Him that justifieth the ungodly, his faith is reckoned for righteousness' (Romans 4:5).

This is good news! Every sinner in the world could have this salvation, if he were willing, this moment. Let anyone who wants Christ claim Him at once. As a sinner, claim the Saviour God has appointed for sinners, as your very own Saviour this moment. He sees your heart. Trust Him now as yours, and lo, He is yours!"[3]

The fatal problem with MacArthur's view of the gospel is that he confuses the free gift of salvation with the costly demands of discipleship. That's typical of Lordship Salvation. But more than that, MacArthur's gospel clearly contradicts what the Bible says about the only kind of people God saves: not those who clean up their lives first, but "the ungodly"!

"Just As I Am"

A Gospel Hymn

Just as I am,

without one plea,

but that thy blood was shed for me,

and that thou bidd'st me come to thee,

O Lamb of God, I come, I come.

Just as I am,

and waiting not

to rid my soul of one dark blot,

to thee, whose blood can cleanse each spot,

O Lamb of God, I come, I come.

Just as I am, though tossed about

with many a conflict, many a doubt,

fightings and fears within, without,

O Lamb of God, I come, I come.

Just as I am,

thou wilt receive,

wilt welcome, pardon, cleanse, relieve;

because thy promise I believe,

O Lamb of God, I come, I come.

—Charlotte Elliot

References:

[1] John MacArthur, "The Extreme Nature of True Discipleship, Part 1" (Oct 16, 2005), Grace to You website. Sermon on Luke 14:25-27. https://www.gty.org/library/sermons-library/42-195/the-extreme-nature-of-true-discipleship-part-1 (accessed December 31, 2022).

[2] Charles Ryrie, So Great Salvation (Wheaton: SP Publications, Inc., 1989), pp. 112-113. Note: The same statement appears in the second edition of Ryrie's book. See Charles Ryrie, So Great Salvation (Chicago: Moody Publishers, 1997), p. 103.

[3] William R. Newell, "The ONLY Kind of People God Saves" (Chicago: Good News Pub. Co., no date), pp. 1-3, emphasis his. Note: There is a date stamp from the library of the University of Illinois on the front cover of the tract with the date: "APR 4 1942."

The Adventures of Arthur Croft: The Labyrinth of St. Mark

noreply@blogger.com (Jonathan Perreault) — Sun, 26 Apr 2026 18:27:00 +0000

Episode 3: The Labyrinth of St. Mark

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The salt spray of the Mediterranean had barely dried on Arthur's jacket before the humid, crowded chaos of Alexandria swallowed him whole. Unlike the silent isolation of the Sinai, Alexandria was a fortress of noise—the scraping of iron gates, the haggling of street-side markets, and the constant hum of a city built over its own ghosts.

Arthur kept his head down, the waterproof rucksack held tight against his side. He didn't head for the Great Library or the modern museums. Instead, he wound through the narrow, laundry-draped alleys of the Kom el-Dikka district, within the shadow of the Cathedral of St. Mark, following the cryptic annotations he'd decoded during the voyage.

The marks in the codex had pointed to a "Guardian of the Second Chair"—a title that led Arthur to a nondescript, basement-level bookstore specializing in Coptic manuscripts.

Inside, the air smelled of cloves and decaying paper. Behind a desk piled high with parchment sat a man whose skin looked like weathered vellum.

"I am looking for the commentary on the 'receptive hand,'" Arthur said, using the phrasing suggested by the marginalia.

The old man looked up, his eyes sharp. He didn't speak. Instead, he reached under the counter and produced a heavy, iron key. He pointed toward a door obscured by a heavy tapestry.

Arthur descended a spiral staircase that felt like it was drilling into the bedrock of the ancient city. At the bottom lay a private archive, a subterranean vault where the humidity was strictly controlled by clay jars of desiccated salts.

He found the shelf. There, tucked behind a series of Byzantine ledgers, was a small wooden scroll-case. Arthur's breath hitched. As he slid the parchment out, he saw it wasn't a biblical text, but a technical linguistic treatise from the early school of Alexandria.

It was a "Lexicon of Grace."

His eyes scanned the columns. The scroll specifically addressed the Greek word charis (grace). It compared it not to a wage or a reward for merit, but to the unilateral favor of a king who pardons a debt without requesting a single drachma in return.

"It's a linguistic absolute," Arthur whispered, his mind racing. "The grammar doesn't allow for a 'synergy' of works. It's a pure gift."

Suddenly, the heavy iron door at the top of the stairs slammed open.

"The problem with linguistics, Mr. Croft, is that they are so easily silenced," Dr. Finch's voice echoed down the stone shaft.

Arthur looked up to see Finch silhouetted against the light, flanked by a local official in a sharp suit. Finch wasn't wearing his field gear anymore; he was dressed in a formal academic suit, looking every bit the respected scholar—a mask for the legalistic predator beneath.

"You are trespassing in a restricted heritage site," Finch said calmly. "Hand over the rucksack and the scroll. The Institute has the legal authority to seize 'unstable' documents."

"Authority isn't the same as truth, Alistair," Arthur called back, surreptitiously looking for a second exit. The vault was a dead end—or so it seemed.

He noticed a small ventilation shaft near the ceiling, barely wide enough for a man of his stature. He looked at the Lexicon in his hand. If Finch took this, the technical proof of a "free gift" interpretation would be buried in a private collection, never to see the light of an academic journal.

Arthur didn't argue. He grabbed a heavy bronze book-end from a nearby table and hurled it at the overhead light fixture.

The vault plunged into total darkness.

"Grab him!" Finch screamed.

In the blackness, Arthur moved by instinct and memory. He didn't head for the stairs. He scrambled up a set of sturdy wooden shelves, his fingers finding the edge of the ventilation grate. With a heave that strained his shoulders, he kicked the grate loose and pulled himself into the narrow, dust-choked duct.

As he crawled through the darkness, stray beams from the guards' flashlights pierced the cracks in the air duct, sweeping the room below. He had the Codex, and now he had the Lexicon. He was no longer just a researcher; he was a smuggler of the Light.

* * *

Study Insight:

In Episode 3, Arthur discovers a "Lexicon of Grace." In New Testament Greek, the word χάρις (charis) is fundamentally defined as "unmerited favor." A common mistake in legalistic interpretations is to treat grace as a "boost" that helps a person perform enough good works to be saved. However, as the Greek grammar suggests, grace and works are mutually exclusive categories in the context of salvation (cf. Rom. 3:24, 4:4-5, 11:6; Gal. 2:21; Eph. 2:8-9; Titus 3:5). For more on the technical distinction between grace and merit, see the works of C.I. Scofield or Lewis Sperry Chafer, who meticulously cataloged how "the gift" cannot be "earned" without changing its very definition.

The Free Grace Study Bible: John 8:56

noreply@blogger.com (Jonathan Perreault) — Fri, 24 Apr 2026 18:22:00 +0000

John 8:56

Greek Textus Receptus

Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδε καὶ ἐχάρη.

Free Grace Translation

"Abraham your father exulted that he would see My day, and he saw [it] and was glad."

Bible Translation Notes

Grk. Ἀβραὰμ ὁ πατὴρ ὑμῶν. "There is a cutting irony in the apposition, Abraham, your father. Their father rejoicing in the expectation of a presence which excited only their malice and hatred." (Godet, Commentary on the Gospel of St. John, 3 Vols., Vol. II, p. 352.)

Grk. ἠγαλλιάσατο ἵνα ἴδῃ. For the translation of ἠγαλλιάσατο as "exulted," see Leon Morris, The Gospel of John, Revised Edition (NICNT), p. 417. Bengel's translation is similar, and likewise supports my Free Grace Translation. Bengel writes: ἠγαλλιάσατο, ἵνα, exulted that...Evinced his eagerness with longing desire." (John Albert Bengel, Gnomon of the New Testament [Edinburgh: 1868], 5 Vols., Vol. II, p. 368.) Commenting on the phrase ἠγαλλιάσατο ἵνα ἴδῃ, the NT Greek scholar Henry Alford writes: "literally, rejoiced, that He should see." (Alford, The New Testament for English Readers [London: 1863], 2 Vols., Vol. I, Part II, p. 546.) While technically correct and grammatically defensible, the translation "he should see" is somewhat awkward in modern English and actually tends to convey a different idea than the meaning of the Greek. I chose to use the word "would" instead of "should" because in modern-day English, "should" can sometimes be confused with "ought to" (implying moral obligation). Whereas "would" reads much smoother and is still prospective. Several respected English Bible versions similarly translate ἴδῃ in John 8:56 as "he would see" (see e.g., Jn. 8:56 ESV, HCSB, NASB 2020).

Grk. ἵνα ἴδῃ = hina clause with ἴδῃ (aorist subjunctive, 3rd person singular, from ὁράω). Literally, that he should see. Commenting on this phrase, Walther has this insightful comment: "ἵνα ἴδῃ--Instead of ἵνα we might have expected an infinitive or possibly a ὅτι clause. (Cf. 7:35.) ἵνα clauses gradually took over other "to" functions, a process which continued into the Modern Greek period." (James Arthur Walther, New Testament Greek Workbook: An Inductive Study of the Complete Text of the Gospel of John [Chicago: The University of Chicago Press, 1966, 1969], p. 129.) A. T. Robertson (Word Pictures, Vol. V, p. 158) sees the hina clause in John 8:56 as having a "Sub-final use," which would lend support to translating the aorist subjunctive ἴδῃ as the infinitive "to see" (Jn. 8:56 KJV, NKJV, etc.). In his monumental work A Grammar of the Greek New Testament in the Light of Historical Research, Robertson goes into more detail in regard to this "Sub-final use of hina." Under the heading "Sub-Final Clauses" (Grammar, p. 991), Robertson writes the following: "There are a considerable number of clauses which are not pure purpose and yet are not result. They are the bridge, in a sense, between the two extremes. [...] Ἵνα. Here again the main conjunction is ἵνα. [...] The development came on soon after the close of the classical age. [...] It came to be used in almost any sense that the infinitive bore and finally displaced it. This weakened use of ἵνα is one of the characteristics of the κοινή and is richly illustrated in the N. T., particularly in the writings of John. [...] There is a great variety of phrases which thus use ἵνα. [...] With these verbs ἵνα gives the purport or object rather than the purpose. [...] The examples in the N. T. are too numerous to give a complete list. But note ἵνα after [...] ἀγαλλιάομαι (Jo. 8:56); [...] No real distinction in sense can here be drawn between the infinitive and ἵνα. [...] The subjunctive is the usual mode [i.e. mood] employed even after secondary tenses." (Ibid., pp. 991-993.) Robertson goes on to say: "It is debatable whether ἵνα has the ecbatic use [i.e. expressing result] in the N. T. There is in itself no reason why it should not have it, since undoubtedly it was so used in the later Greek. [...] There is not space to follow the long debate in the grammars and commentaries on this subject." (Ibid., p. 997.) Robertson "advocates the freedom of commentators to interpret ἵνα as the context demands (final, sub-final, consecutive)." (Ibid., p. 998.) Robertson says: "The commentator must have grammar, but he needs the grammar of the author on whose work he is making comments." (Ibid., p. 998.) Robertson summarizes by saying: "So, then, we conclude that ἵνα has in the N. T. all three uses (final, sub-final, consecutive), and thus runs a close parallel with the infinitive which it finally displaced." (Ibid., p. 999.) Note that translating ἵνα in John 8:56 simply as "that" satisfies Robertson's statement regarding the "Sub-final use of hina" (Word Pictures, Vol. V, p. 158), where the ἵνα clause can be translated either as "that" (see e.g., Jn. 8:56 ESV, HCSB, NASB 2020) or "to" (see e.g., Jn. 8:56 KJV, NKJV, NET Bible). The translation of ἵνα as "that" in John 8:56 is also the definition assigned to it in Bauer's Lexicon (see Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 476, s.v. ἵνα, definition 2a). In fact, I would propose that rendering ἵνα simply as "that" is the preferable translation in John 8:56 especially in light of the aorist subjunctive verb which follows. The use of the aorist subjunctive ἴδῃ in John 8:56 is a distinctive syntactical feature that the translator should aim to reflect, rather than obscuring the construction by rendering it as a simple infinitive. When the ἵνα + aorist subjunctive in John 8:56 is translated as an infinitive ("to see"), it tends to blur the prospective nuance that the subjunctive conveys. The translation of John 8:56 would then need to read something like: "Your father Abraham rejoiced at the prospect to see My day." While acceptable, that wording does not fully bring out the subjunctive force of ἴδῃ, that he would see. Translating ἵνα simply as "that" (rather than "to") strikes an optimal balance: "Abraham rejoiced that he would see." This wording correctly identifies the object (what Abraham rejoiced about) as well as the potential/future nature of the verb ἴδῃ—the fact that the "seeing" was a promised event that he anticipated and looked toward. In distinction to this, it is the view of Murray J. Harris that the hina clause in John 8:56 "is epexegetic, indicating the content...or ground...of the seeing, 'in that he saw.' In this case, the following statement [in Jn. 8:56b], 'he saw it and was glad,' is a repetition." (Harris, John, EGGNT, p. 183.) But this view seems to create more problems than it solves. The NT Greek scholar Marcus Dods writes: "[The phrase] ἵνα ἴδῃ ['that he should see'] cannot here have its usual Johannine force and be epexegetical (Burton, Moods, etc.), nor as Holtzmann says = ὅτι ὄψοιτο ['that he would see,' i.e. Abraham rejoiced merely at the fact or content of the report], because in this case the εἶδε καὶ ἐχάρη ['he saw it and was glad'] would be tautological [i.e. unnecessarily redundant]. Euthymius gives the right interpretation: ἠγαλλ., ἤγουν, ἐπεθύμησεν ['he rejoiced,' namely 'he longed for,' in other words, 'he rejoiced' is interpreted not so much as a reaction to a reported fact, but as a passionate exultation in a promise] (similarly Theophylact), and the meaning is 'Abraham exulted in the prospect of seeing,' or 'that he should see'. This he was able to do by means of the promises given to him." (Marcus Dods, Expositor's Greek Testament, ed. W. R. Nicoll, 5 Vols., Vol. I, p. 781.) Köstenberger's rendering of John 8:56 seems to convey the latter sense quite well, and although somewhat of a paraphrase, is nonetheless accurate to the idea. He translates it: "Abraham your father looked forward to the time when he would see my day, and he saw it and was glad." (Andreas J. Köstenberger, John, p. 271.) By using "looked forward to the time when," Köstenberger is leaning heavily into the prospective sense of the aorist subjunctive. This supports my objection to using the infinitive "to see" to translate the verb ἴδῃ, because doing so essentially erases the verb's prospective sense.

Grk. ἐχάρη (aor. passive of χαίρω) = was glad. Cf. Edwin A. Abbott, Johannine Vocabulary, p. 30, footnote 3. This is also how ἐχάρη is translated in John 8:56b in the KJV, NKJV, NASB77, NASB95 (though not the NASB 2020 edition, which says "rejoiced"), ESV, NIV, NET Bible, etc. This is consistent with Bauer's definition of χαίρω: "to be in a state of happiness and well-being, rejoice, be glad ... J 4:36; 8:56." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, pp. 1074-1075, s.v. χαίρω, definition 1, emphasis his, ellipsis added.)

The Free Grace Study Bible: John 8:53

noreply@blogger.com (Jonathan Perreault) — Sun, 19 Apr 2026 19:32:00 +0000

I am pleased to share the latest installment of my ongoing work on The Free Grace Study Bible. Today's post features my translation of John 8:53, paired with original commentary and translation notes designed to clarify the meaning of the Greek text. I have provided the Greek-to-English rendering first, followed by the supporting notes that explain my translation choices.

John 8:53

Greek Textus Receptus

μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανε; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν σὺ ποιεῖς;

Free Grace Translation

"You are not greater than our father Abraham who died, [are you]? And the prophets died; whom do you make yourself [out to be]?"

Bible Translation Notes

Grk. ἀπέθανεν...ἀπέθανον. These are aorist tense verbs, not nouns. Thus the correct translation in John 8:53 is "died" (as in most English Bibles), not "dead" (the rendering found in the KJV, NKJV, and also in the older English Bibles). The Greek word for "dead" is νεκρός (nekros); that is not the word used here. Commenting on John 8:53, A. T. Robertson consistently translates these verbs as "died" (see Robertson, Word Pictures in the New Testament, Vol. V, p. 156; Robertson, A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, p. 728.)

Grk. τίνα. This interrogative pronoun is in the accusative case (not the nominative case), thus it is functioning as the direct object of the question, not the subject of the question. (The pronoun σεαυτὸν functions as the predicate accusative. See A. T. Robertson, Word Pictures in the New Testament, Vol. V, p. 156.) What this means is that the correct translation of τίνα is not "Who?" but "Whom?" (as in most English Bibles, e.g. see John 8:53 in the Tyndale Bible, Geneva Bible, KJV, RV, ASV, NASB, etc.). In other words, the Jews are asking Jesus: "You are making yourself out to be WHOM?" The subject is σὺ = "You" (not τίνα), which corresponds with the verb ποιεῖς (present, active, indicative, second person singular) which also confirms that the subject is "You". Therefore it is not technically correct to translate the sentence as some English Bibles render it: "Who do you think you are?" (Jn. 8:53, NIV/NLT), or "Who do you make yourself out to be?" (Jn. 8:53, ESV), or "Who do you claim to be?" (Jn. 8:53, NET Bible). The correct rendering of the Greek interrogative pronoun τίνα is "Whom?" not "Who?" Commenting on John 8:53, Leon Morris affirms: "At the end of the verse NIV renders 'Who do you think you are?' but the force of the Greek is rather 'Whom do you make yourself out to be?' (so Bruce, p. 203)." (Morris, The Gospel According to John, Revised Edition, p. 417.) In English, "Who" is used for the subject (the one performing the action), while "Whom" is used for the object (the one receiving the action or being made out to be something). By using "Whom," we correctly identify Jesus as the object of the Jews' questioning.

Someone might try to argue that Bauer's Greek-English Lexicon of the New Testament supports the translation of τίνα as "Who" in John 8:53, but a closer look reveals otherwise. For the definition of τίς (nominative case!), Bauer correctly gives the meaning "who?" (Bauer, A Greek-English Lexicon of the New Testament, 3rd Edition, p. 1007, s.v. τίς, definition 1.) Bauer then references Lk. 5:21 as an example of this usage. (It's important to notice that in Luke 5:21, τίς is likewise in the nominative case!) After citing Lk. 5:21, Bauer lists a number of cross-references, including Jn. 8:53. But these are merely cross-references! (Bauer uses the abbreviation "Cp." meaning "compare".) In other words, Bauer isn't saying that Jn. 8:53 is a direct equivalent or a direct example of the nominative case τίς (meaning "who?"), but rather that John 8:53 provides a broader range of usage for that specific term. To use an analogy, a cross-reference is less like an "= sign" and more like a "hyperlink" to a related file. Thus, Bauer's use of "Cp." (Compare) indicates a thematic parallel, not a syntactic identity. He is linking the recurring question of identity across the New Testament corpus, not suggesting that the accusative τίνα should be treated as the nominative τίς.

The Adventures of Arthur Croft: Echoes of Alexandria

noreply@blogger.com (Jonathan Perreault) — Sat, 18 Apr 2026 11:38:00 +0000

Episode 2: Echoes of Alexandria

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The sound of heavy boots scraping against stone from the chute above forced Arthur back to reality. He had the codex, but he was trapped in a subterranean grotto with only one way out—a narrow, water-worn fissure at the far end of the chamber that smelled faintly of the Red Sea.

Arthur didn't hesitate. He jammed the lead-lined box into his waterproof rucksack, pulled his hat low, and squeezed into the fissure. The rock tore at his shirt, but the cool, damp air was a welcome relief from the suffocating tension of the tomb above.

As he scrambled through the narrow passage, he heard the muffled, indignant shouts of Dr. Finch behind him. They were coming down.

He emerged onto a hidden ledge overlooking a desolate stretch of coastline. Moonlight silvered the waves, and a small, weathered fishing dhow bobbed in the shallows. Arthur knew the captain, a local monk named Elias who had helped him navigate the Sinai backcountry for years. He scrambled down the cliffside, sliding on loose shale, and splashed into the surf.

"Elias!" Arthur hissed, waving his arms.

The dhow swung around, its lanterns dim. Within minutes, Arthur was aboard, gasping for air as the engine hummed to life. He looked back at the cliffs. Figures stood on the ridge—Finch's guards, their silhouettes sharp against the horizon. A flash of gunfire echoed, a bullet snapping through the sail, but they were already pulling into the dark safety of the open sea.

Once they were a safe distance out, Arthur ducked into the tiny, lantern-lit cabin. He laid the codex on the rough-hewn table. Under the steady light, he pulled a magnifying glass from his bag. He had to be sure.

He pored over the Greek again, his heart sinking and soaring in equal measure. There, in the margins of the manuscript, were small, hand-drawn annotations—shorthand marks he hadn't noticed in the heat of the tomb. They weren't just Scripture; they were a roadmap. They pointed to a secondary collection, rumored to be held in a private archive in the heart of Alexandria.

If this fragment was the key, then the archive held the vault.

"Mr. Croft," a calm voice drifted from the deck. It was Elias, peering through the cabin doorway. "The Institute has eyes everywhere. They will know you are headed for the city. And Dr. Finch? He is not a man who accepts defeat."

Arthur looked at the ancient, fragile papyrus. It felt heavier now—not with weight, but with responsibility.

"He's not looking for history, Elias," Arthur replied, his voice hardening. "He's looking for control. If he finds what's in Alexandria, he won't just misinterpret the text—he'll use it to silence the very message of grace this codex protects."

Arthur stood up, rolling the manuscript carefully into its protective tube. The mission had expanded. It was no longer just about recovery; it was about protecting the integrity of the message itself.

He stared out the porthole as the coast of Egypt faded into the night. The sea was dark, the path ahead was dangerous, and the Institute was closing in. But for the first time in his career, Arthur realized he wasn't just chasing a relic.

He was keeping a promise to the ancients.

"Alexandria," Arthur said, his eyes narrowing as he gripped the railing. "We sail for Alexandria."

* * *

Arthur has escaped with the codex, but Dr. Finch is a powerful adversary who will stop at nothing to recover the document and secure his influence. As Arthur heads toward the archives in Alexandria, what hidden dangers do you think await him in the city's ancient, labyrinthine libraries?

The Free Grace Study Bible: John 8:51

noreply@blogger.com (Jonathan Perreault) — Wed, 15 Apr 2026 12:24:00 +0000

I am pleased to share the latest installment of my ongoing work on The Free Grace Study Bible. Today's post features my translation of John 8:51, paired with original commentary and translation notes designed to clarify the meaning of the Greek text. I have provided the Greek-to-English rendering first, followed by the supporting notes that explain my translation choices.

John 8:51

Greek Textus Receptus

ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν λόγον τὸν ἐμὸν τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα.

Free Grace Translation

"Truly, Truly, I say to you, if anyone takes My Word to heart, he shall certainly never see death."

Bible Translation Notes

Grk. ἀμὴν ἀμὴν. Literally, Amen, Amen.

Grk. τηρήσῃ (aor. subj. act.), from τηρέω. For the meaning "takes to heart," cf. the NIV's rendering of τηροῦντες (the participle) in Rev. 1:3. Also see the definition of τηρέω in Bauer's Greek-English Lexicon of the New Testament, which conveys the same meaning: "to persist in obedience, keep, observe, fulfill, pay attention to, ... something ... τὸν λόγον J 8:51f, 55; 14:23; 15:20ab; 17:6; 1J 2:5; Rv 3:8. ... 10:a. ... J 14:24. ... Rv 22:7, ... vs. 9. ... 1:3. ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26. Absolutely, but with the object easily supplied from the context τήρει pay attention to it 3:3." (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 1002, s.v. τηρέω, definition 3, ellipsis added. It is significant to note that in the 1st edition of Bauer's Lexicon, the gloss "to persist in obedience" is absent from the definition; it was added in later editions.) Most theologians define τηρήσῃ in John 8:51 in the sense of perseverance. Commenting on Jn. 8:51, Godet's statement is typical when he says: "What encouragement to those who should persevere!" (Godet, Commentary on the Gospel of St. John, 3 Vols., Vol. III, p. 351.) But the meaning of τηρήσῃ may simply be "pay attention to" or "take to heart" (as Bauer noted). Most English versions translate τηρήσῃ in John 8:51 (in the general sense) as "keeps" (e.g. KJV, NKJV, ERV, ESV, NASB, etc.). But is this the most exact rendering of the word in this context? Because in Jn. 8:51, "keeps" is often misunderstood by lay readers (and others) as "maintaining performance" (i.e. perseverance). In this regard, the use of the aorist subjunctive (τηρήσῃ) is especially significant. While many commentators import a requirement for "perseverance" into this verse, the aorist aspect focuses on the event itself rather than a linear process of ongoing obedience. As Dillow observes, "The word 'keep' (terese), however, is an aorist, and therefore probably no durative or continuous force is intended." (Joseph Dillow, The Reign of the Servant Kings, 1992 Edition, p. 400.) This observation aligns with the foundational work of A. T. Robertson (A Grammar of the Greek New Testament in the Light of Historical Research, 4th Edition, pp. 848-850), who affirms that the aorist subjunctive shows "punctiliar" action and that it conveys the action of the verb as occurring at a "point" in time, as opposed to linear or durative action expressed by the Greek present subjunctive. (Ibid., pp. 848-849.) Robertson notes that it is typical for Greek writers to "observe the distinction between the aorist and present subjunctive, as Englishmen observe that between 'shall' and 'will,' unconsciously and without any appearance of deliberately emphasizing the difference." (Ibid., p. 850.) But Robertson points out "that John employs the two forms with great deliberateness, even in the same sentence," to distinguish between the beginning of an action and its development. (Ibid., p. 850.) Robertson highlights "that John makes the sharp distinction between the aorist and present subjunctive that is common between the aorist and imperfect indicative. Cf. ἐάν τις τηρήσῃ (Jo. 8:51)." (Ibid., p. 850.) Robertson adds that "Paul also knows the punctiliar force of the aorist subjunctive. Cf. ἁμαρτήσωμεν (Ro. 6:15) with ἐπιμένωμεν (6:1), where the point lies chiefly in the difference of tense." (Ibid., p. 850.) The New Testament scholar W. Harold Mare affirms: "The present subjunctive forms [of verbs] stress durative (or, linear) kind of action, and the aorist subjunctive forms stress the punctiliar (or, point, or definite) kind of action." (Mare, Mastering New Testament Greek [Grand Rapids: Baker Book House, 1977], p. 62.) Thus, if we understand "keeping" Christ's word in the Johannine sense—not as a lifetime of legalistic adherence, but as "taking to heart" the truth of His message—the aorist tense is perfectly suited to the moment of faith. It views the "taking to heart" as a singular, decisive event. Consequently, the aorist does not support the idea of a "probationary perseverance" often read into the text; rather, it highlights the definitive nature of the condition: once the Word is taken to heart, the promise ("will never see death") becomes the believer's present and secure possession. Expounding on the meaning of τηρέω as used in the Gospels, Macaulay is correct to say: "He who 'keeps' Christ's 'word' (or 'words') is he who first attends to it, and lets the wonder and significance of the message it conveys sink into his mind, and who then appropriates and makes his own by faith the revelation it brings. To pay no heed to Christ's 'word' (or 'words'), to be at no pains to think out the purport of His appearance in history, and of the tidings of salvation He proclaimed; or, the meaning and worth of the gospel having in some measure been realized, to set it aside, to neglect it, to occupy one's self seriously with other things only—that is the attitude to Himself which Christ describes when He speaks of a man not 'keeping His word.' To 'keep' Christ's word, in short, is to take Christ at His Word—to believe in Him (cf. Jn 8:51-52, 14:23-24, 15:20, 17:6)." (A. B. Macaulay, "KEEPING," in A Dictionary of Christ and the Gospels, ed. James Hastings [Edinburgh: T. & T. Clark, 1906], 2 Vols., Vol. I, p. 926.) It is also common for Bible expositors (typically non Free Grace Bible expositors) to connect Jesus' words in John 8:51 with His earlier statements in 8:31 (cf. Godet, op. cited, p. 350). But regarding the words of Jesus in Jn. 8:51, Lange says: "It is...incorrect to assume (with Calvin, De Wette) that these words after a pause were addressed to believers only, or to connect them (with Lücke) with John 8:31, instead of John 8:50." (John Peter Lange, Commentary on the Holy Scriptures [Grand Rapids: Zondervan, 1976], 12 Vols., Vol. 9, p. 296.) While Jesus' statement in Jn. 8:31 is addressed to believers, His statement in Jn. 8:51 is addressed to unbelievers. Most Bible commentators blur this important distinction. Commenting on John 8:51, Dr. Constable correctly summarizes: "The central purpose of Jesus' mission was not glory for Himself but glory for His Father—by providing salvation for humankind. Jesus' introduction of this strong statement [in Jn. 8:51] emphasized its vital importance. Following Jesus' word is synonymous with believing on Him (cf. 5:24; 8:24). The 'death' in view here is eternal death (cf. 11:25)." (Thomas L. Constable, Notes on John, 2026 Edition, comment on Jn. 8:51, emphasis his, brackets added.)

Grk. θάνατον...εἰς τὸν αἰῶνα. Literally, he will certainly never behold death. Or, he will never see death forever. Guthrie explains two possible interpretations: "Jesus must have meant that his followers would have a totally different approach to the experience of death from others, an experience which would remove from it its terrors. An alternative interpretation would be to assume that Jesus was referring to spiritual death, which his own followers would not experience. This is possible, but there is nothing in the preamble to prepare his hearers for such a transference of thought." (Donald Guthrie, New Testament Theology, p. 825.) Yet Jesus often spoke spiritually (even cryptically) without His listeners understanding the deeper meaning or significance of His words (cf. John chapter 4). Many Bible commentators take the view that in John 8:51, Jesus is indeed speaking of spiritual death (e.g. Gill, Ellicott, Alford, Robertson, Ryrie, Constable, Hart, etc.). The one who believes in Jesus may die physically, but will never die eternally (i.e. never spiritually). Commenting on John 8:51 and the phrase θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα, A. T. Robertson affirms: "He shall never see death (thanaton ou mē theōrēsēi eis ton aiona). Spiritual death, of course. Strong double negative ou mē with first aorist active subjunctive of theōreō. The phrase 'see death' is a Hebraism (Psa. 89:48) and occurs with idein (see) in Luke 2:26; Heb. 11:5. No essential difference meant between horaō ['see'] and theōreō ['behold']." (Robertson, Word Pictures in the New Testament, 6 Vols., Vol. V, p. 156.)

Grk. εἰς τὸν αἰῶνα. Literally, into the age. Or, into eternity. This is a figure of speech meaning "forever". Cf. William D. Mounce, Basics of Biblical Greek Workbook, 4th Edition, p. 69, footnote 6. Also see Isaiah 48:12 in Brenton's Septuagint translation, where the same phrase is used to describe God, and is translated as "for ever". Furthermore, secular papyri confirm this usage as standard: Moulton and Milligan (The Vocabulary of the Greek Testament, p. 16) cite a 3rd/4th-century A.D. report from Oxyrhynchus in which a crowd cries, Ἄγουστοι κύριοι εἰς τὸν αἰῶνα, "the Emperors for ever!" (P Oxy I. 41). In light of this lexical evidence and the emphatic nature of the Greek construction, I have translated the phrase θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα in John 8:51b as "he shall certainly never see death," following the interpretation of Alfred Plummer. Commenting on John 8:51b, Plummer writes: "Literally, shall certainly not behold death for ever. But 'for ever' belongs, like the negative, to the verb, not to 'death.' It does not mean 'he shall see death, but the death shall not be eternal:' rather 'he shall certainly never see death,' i.e. he already has eternal life (5.24) and shall never lose it." (Plummer, The Gospel According to St. John, p. 194. Note: The Roman numeral in the original has been updated to the current format.) Jesus' statement in John 8:51 is both definitive and emphatic: οὐ μὴ is in itself a double negative (the "nth degree" of emphatic negative in Greek), and to it Jesus adds εἰς τὸν αἰῶνα, "into eternity"—i.e. forever! Think of it: forever never to behold the last enemy—DEATH, for Jesus went into the grave to conquer and defeat it. Then "Up from the grave He arose, With a mighty triumph o’er His foes, He arose a Victor from the dark domain, And He lives forever with His saints to reign. He arose! He arose! Hallelujah! Christ arose!" When assailed by doubt, meditate on these words of Jesus: "forever never"! That is, the believer in Christ is promised that he or she "will forever never behold death." What a promise! What a Savior! Reynolds affirms: "The promise is dazzling: 'He shall never behold,' i.e. steadily or exhaustively know by experience, what death means and is. He may pass through physical death, he may (γεύσηται) taste of dissolution, he may come before the judgment-seat, he may see corruption (ἰδεῖν διαφθοράν); but he will not behold (θεωρεῖν) death. He will never know what death is (cf. here; ch. 4.14; 5.24; 6.51, where the Saviour speaks of the 'living water,' and 'life eternal,' and 'living bread,' which whoso partaketh shall never die. See also ch. 11.26). He does not tell his disciples that they shall not see the grave, but that in the deepest sense they shall never die." (H. R. Reynolds, The Gospel of St. John, Vol. I, in The Pulpit Commentary, ed. H. D. M. Spence and Joseph S. Exell [London: Funk & Wagnalls, n.d.], p. 370, comment on Jn. 8:51. Note: The Roman numerals in the original have been updated to the current format.)

Grk. αἰῶνα, from αἰῶν. Bauer's Greek-English Lexicon of the New Testament defines αἰῶν as: "1. a long period of time, without reference to beginning or end, ... (b) of time to come which, if it has no end, is also known as eternity (so commonly in Gk. literature: Plato, et al.); εἰς τὸν αἰῶνα ... to eternity, eternally, in perpetuity: live J 6:51, 58; ... remain J 8:35ab; 12:34; ... be with someone J 14:16. ... In Johannine usage the term is used formulaically without emphasis on eternity [...]: never again thirst J 4:14; never see death 8:51f; cp. 11:26; never be lost 10:28; never (=by no means) 13:8." (Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 32, s.v. αἰῶν, definition 1b, emphasis his, ellipsis and brackets added.) It's unclear what Bauer means by saying: "In Johannine usage the term [αἰῶνα] is used formulaically without emphasis on eternity." W. E. Vine's explanation sheds light on the topic, though it seems to somewhat contradict Bauer's statement. Commenting on αἰῶν and its NT usage, Vine states that it "signifies a period of indefinite duration." (Vine, Expository Dictionary of New Testament Words, p. 33, s.v. αἰῶν.) Vine goes on to say: "The phrases containing this word should not be rendered literally but consistently with its sense of indefinite duration. Thus eis ton aiōna [as in Jn. 8:51] does not mean 'unto the age' but 'for ever' (see, e.g., Heb. 5:6). The Greeks contrasted that which came to an end with that which was expressed by this phrase, which shows that they conceived of it as expressing interminable [i.e. endless] duration." (Ibid.) Thus Bauer is correct that the "emphasis" of αἰῶν in Johannine usage is not strictly on "eternity" per se, but rather the term is used as part of a rhetorical idiom expressing strong negation (οὐ μὴ coupled with εἰς τὸν αἰῶνα, cf. Jn. 4:14, 6:51, 8:51, 10:28, 11:26, etc.). The "emphasis" isn't on the philosophical nature of "Eternity" as a concept; instead, the whole phrase functions as a "super-negative." It's a formula used to say "Never, ever, under any circumstances." By way of contrast, Vine isn't so much looking at the rhetorical formula; he is looking at the inherent meaning of the word itself. Vine argues that the reason the Greeks used αἰῶν in these phrases is precisely because it signifies "interminable [i.e. endless] duration." To Vine, you cannot separate the "formula" from the "meaning." If the formula is meant to say "never," it only works because the word αἰῶν carries the weight of "forever." Thus, while Bauer and Vine seem to disagree, they are actually describing two sides of the same coin. Bauer is saying: "Don't get bogged down in a philosophical study of 'Eternity' every time you see this word in John's Gospel; recognize that John is using it as a standard way to express a total negation (Never!)." Vine is saying: "The reason John uses this specific word for his 'Never!' formula is that the word actually means 'interminable duration' (Eternity)." While Bauer focuses on the formulaic usage, the lexical reality (as Vine clarifies) is that the term functions to convey "interminable duration," which is synonymous with the theological concept of eternity. And so it seems that the distinction Bauer makes is a bit of a "distinction without a difference" regarding the final meaning. If a word is used formulaically to express that something will "never" happen—and that "never" is based on the concept of time having no end—then the word is functioning as a technical term for eternity. Whether the "emphasis" is on the finality of the statement or the philosophy of eternity, the result is the same: the action described (not thirsting, not dying) lasts forever. This suggests that even if the translator recognizes the formulaic nature of John's Greek (the repeated "never ... unto the age"), the English rendering must still account for the lexical reality that the duration being described is, in fact, eternal.

Free Grace Study Notes

To obey God's Word does not import good works into the offer of salvation, but rather it means to obey the gospel by believing it. In other words, obey the command to believe! As D. L. Moody has said: "It is obedience that God wants. You may ask, 'What may I do to obey God?' You are just to believe on his Son and be saved. Will you obey him to-day?" (Moody, The Gospel Awakening [Chicago: 1885], p. 330.)

John F. Hart summarizes: "With strong emotion (truly, truly), Jesus asserted (v. 51) that anyone who keeps His word (i.e., believes) will never see eternal death." (Hart, John, in The Moody Bible Commentary, ed. Michael Rydelnik and Michael Vanlaningham, p. 1633, commentary on John 8:51.)

The promise of John 8:51 is not a future reward for those who endure, but a present possession for those who, by faith, "take to heart" the Word of God today.

The Adventures of Arthur Croft: The Sinai Salvation

noreply@blogger.com (Jonathan Perreault) — Mon, 13 Apr 2026 02:22:00 +0000

Episode 1: The Sinai Salvation

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The desert sun hammered relentlessly against the ancient limestone as Arthur Croft dusted away the last layers of sand from the heavy stone seal. This wasn't just any ruin; it was the "Library of the Ascetics," lost to the shifting dunes of the Sinai Peninsula for nearly fifteen hundred years.

Arthur, his broad-brimmed hat tilted against the glare and a tattered satchel slung over his shoulder, felt the familiar thrill. Somewhere within this tomb, a prize more valuable than gold awaited him—a rumored fragment of a 4th-century codex containing crucial passages from Paul's Epistles.

But he wasn't alone.

The wind carried the faint sound of an engine—unmistakably, the armored truck of Dr. Alistair Finch. Finch, the head of the "Institute of the Pure Text," was also searching for the codex. He wasn’t interested in the history or the linguistics; he sought the document to support his own narrow, legalistic interpretation of Scripture, desperate to bury any evidence that challenged his rigid views.

Arthur pushed harder against the stone door. With a protesting groan, it moved.

Inside, the cool darkness was a stark contrast to the blinding heat. Arthur activated his headlamp, its beam illuminating a small, dust-filled chamber. There, resting on a pedestal carved with faded Christian symbols, was a lead-lined box.

The Codex.

But his triumph was short-lived. A shadow fell across the entrance. Dr. Finch, flanked by two armed guards, stepped inside.

"You're too late, Mr. Croft," Finch sneered. "The Institute will preserve the proper understanding of this text. Your... reckless interpretations of 'grace' will find no support here."

"Alistair, this is a part of history," Arthur countered, stepping carefully between Finch and the pedestal. "It's about what it does say. In its original language."

He didn't wait for a response. Spotting a loose flagstone, Arthur threw his weight against it. A narrow chute opened at his feet. With one final, defiant look at Finch, he grabbed the box and slid feet-first into the darkness.

It was a rough descent, but Arthur emerged into a hidden grotto, a single, high window casting a shaft of moonlight onto a stone table.

His heart pounding, Arthur carefully opened the box. The papyrus inside was incredibly delicate, but it was there. His gaze immediately locked onto a specific section of Paul's letter to the Ephesians, his mind already parsing the faded Greek script.

“τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως...”

His eyes widened in recognition. This wasn't just any passage. This confirmed a nuance that Finch had been desperate to suppress.

“For by grace you have been saved through faith...”

The codex's unique rendering of pistis (faith) as a receptive trust, not a work-based striving, directly supported the "Free Grace" perspective. Arthur traced the lines of the Greek with trembling fingers. Finch wanted to use this text to enslave men; Arthur had just found the script of liberty!

The sounds of pursuit echoed from the chute above. Clutching the fragile codex to his chest, Arthur peered up at the narrow shaft of moonlight. The adventure was far from over, but the most important discovery had already been made. He had found the message of grace, preserved in the very script of the ancients.

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Study Insight:

In this passage from Paul's Epistle to the Ephesians, the Greek word pistis is often misunderstood as an "active work" rather than a "receptive trust." In Arthur's journey, we see that the ancient manuscript emphasizes the gift aspect of grace, rather than a collaborative effort. For a deeper dive into the syntax of Ephesians 2:8, see the article by Dr. Charlie Bing, "Understanding the Faith that Saves" (GraceNotes, Number 102).

The Free Grace Study Bible: John 8:47

noreply@blogger.com (Jonathan Perreault) — Sat, 28 Mar 2026 16:02:00 +0000

Here is an excerpt from The Free Grace Study Bible that I'm currently working on. The following "Free Grace Translation" is my personal translation of John 8:47 with accompanying Bible Translation & Free Grace Notes. Enjoy!

John 8:47

Greek Textus Receptus

ὁ ὢν ἐκ τοῦ Θεοῦ τὰ ῥήματα τοῦ Θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε, ὅτι ἐκ τοῦ Θεοῦ οὐκ ἐστέ.

Free Grace Translation

"The [one] [who] is of God hears the words of God; for this reason you do not hear, because you are not of God."

Bible Translation Notes

Grk. ὢν. Literally, being (cf. Jn. 8:47 in Smith's Literal Translation). Not quite "is" because ὢν is a present active participle. This participle is connected to the phrase "of God," denoting one who has been begotten of God (cf. J. H. Thayer, A Greek-English Lexicon of the New Testament, s.v. εἰμί, definition 3d). While the participle itself describes a present state, Jesus immediately connects that state with the act of hearing God's Word and grounds the failure to hear in the individual in a context of moral rebuke. This indicates that the condition of being "of God" is inseparably connected with hearing and believing, reflecting the Free Grace emphasis on responsibility and faith. Commenting on John 8:47, Godet affirms: "the expression, to be of God, designates the state of a soul placed under the influence of divine agency. Such a state does not exclude, but implies, the free determination of man. Otherwise, the tone of reproach which prevails in this verse would be unjust, and even absurd." (Frederic Godet, Commentary on the Gospel According to John, 3 Vols., Vol. II, p. 343.) To clarify, while the source of the life is God (the origin indicated by ἐκ), the participle ὢν describes the believer's present, active state in response to that life. As Paul Enns notes in The Moody Handbook of Theology, "The Bible is the objective and authoritative Word of God whether or not a person responds to it (John 8:47; 12:48)." (Paul Enns, The Moody Handbook of Theology [Chicago: Moody Press, 1989], p. 162.)

Grk. διὰ τοῦτο. This phrase can be translated as "on account of this," "because of this," or "for this reason". Here in John 8:47, I chose not to translate διὰ τοῦτο as "because of this" because the word ὅτι can also be translated as "because," and I wanted to maintain as much as possible the distinction in English that exists in the Greek. This distinction is noted by Bauer in his Greek-English Lexicon of the New Testament, when he writes: "διὰ τοῦτο ... ὅτι for this reason ..., (namely) that J 8:47" (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition, p. 732, s.v. ὅτι, definition 4a, ellipsis and emphasis his).

Free Grace Study Notes

Commenting on John 8:47, Augustine says concerning Jesus that "foreknowing those who should yet believe, them He called of God, because [they were] yet to be born again of God by the adoption of regeneration. To these apply the words 'He that is of God hears the words of God.' But that which follows, 'You therefore hear them not, because you are not of God,' was said to those who were not only corrupted by sin (for this evil was common to all), but also foreknown as those who would not believe with the faith that alone could deliver them from the bondage of sin [cf. Jn. 6:64]. On this account He foreknew that those to whom He so spoke would continue in that which they derived from the devil, that is, in their sins, and would die in the impiety in which they resembled him; and would not come to the regeneration wherein they would be the children of God, that is, be born of the God by whom they were created as men. In accordance with this predestinating purpose [according to divine foreknowledge, cf. Rom. 8:29-30; 1 Pet. 1:2] did the Lord speak; and not that He had found any man among them who either by regeneration was already of God, or by nature was no longer of God." (Augustine, edited by Marcus Dods, The Works of Aurelius Augustine [Edinburgh: T. & T. Clark, 1874], Vol. XI. Lectures or Tractates on the Gospel According to St. John, 2 Vols., Vol. II, p. 53. See Tractate 42, Section 16.) Augustine's comments reflect a strong emphasis on divine foreknowledge, yet they still preserve the moral responsibility implied in Jesus' rebuke—an element consistent with the Free Grace perspective.

The Free Grace Translation: From Koine Greek to the Modern Reader

noreply@blogger.com (Jonathan Perreault) — Fri, 13 Feb 2026 09:36:00 +0000

Project Goal: To provide a translation and study resource that preserves the absolute freeness of Grace against legalistic bias.

Current Focus: The Gospel of John (Verse-by-Verse)

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A project I've been working on for a few years now is The Free Grace Study Bible. I've decided to start linking to it here in my posts in order to share updates and track my progress. This also ensures a link remains visible when scrolling through past posts on a mobile device—just some free advertising for Jesus! I expect some pushback from those in the Calvinist or Lordship Legalist camps, but that's okay. I welcome their comments, as I believe open dialogue is the best way to test our views against the Bible and see which ones actually hold up.

The Free Grace Study Bible also includes my personal translation of the New Testament, which I've simply titled the "Free Grace Translation." Thus far I've translated Mark 1:1-22 and John 1:1-8:39. I started with Mark 1:1-22 thanks to Bill Mounce (see my post on that here). Although our theological views differ significantly (he's a Calvinist and a Lordship Legalist who generally promotes that error), his resources related to Biblical Greek provided a starting point for my own work. After translating Mark 1:1-22, I shifted to focus on translating the Gospel of John. I'm currently working through translating it verse-by-verse and chapter-by-chapter.

This has been a slow process. I could translate The Gospel of John much more quickly if I didn't add in the Bible Translation Notes and the Free Grace Study Notes. But I decided to add those in (at least for the Gospel of John) in order to preemptively respond to any naysayers who might otherwise want to disparage the translation, not from a biblical basis, but rather due to a Calvinistic bias disguised as objectivity.

By providing Bible Translation Notes and the Free Grace Study Notes, it helps to show the solid biblical underpinnings for my translation and why, in many ways, it is an improvement upon the more well-known and "popular" Bible translations, such as the revered King James Version. While the Bible Translation Notes and the Free Grace Study Notes slow the process exponentially, I believe they are vital for showing the "why" behind the text, though I may eventually prioritize the Translation Notes focused on syntax and grammar as I move forward.

My prayer is that God will bless this project and that The Free Grace Translation & Study Bible will be a blessing to many. As I labor on this, I'm reminded of the historical weight of this truth. As Augustine said: "Grace, unless it is free, is not grace." And if some people aren't particularly fond of Augustine that's okay, he wasn't right on everything. Here's the apostle Paul saying the same thing more pointedly: "Being justified freely by His grace, through the redemption that is in Christ Jesus" (Rom. 3:24).