João 2
Marvin Vincent · Citado em PreceptAustin
João 2
Vincent - The supernatural works of Christ and his apostles are denoted by six different words in the New Testament, exhibiting these works under different aspects and from different points of view. These will be considered in detail as they occur. Generally, a miracle may be regarded: 1. As a portent or prodigy (τέρας); as Acts 7:36, of the wonders shown by Moses in Egypt. 2. As a sign (σημεῖον), pointing to something beyond itself, a mark of the power or grace of the doer or of his connection with the supernatural world. So Matt. 12:38. 3. As an exhibition of God’s glory (ἔνδοξον), Luke 13:17; glorious things. 4. As a strange thing (παράδοξον), Luke 5:26. 5. As a wonderful thing (θανμάσιον), Matt. 21:15. 6. As a power (δύναμις); so here: a mighty work. (John 2 Greek Word Studies) "The other signs recorded in this Gospel are, the Healing of the ruler’s son (John 4:46-54); and of the impotent man at Bethesda (John 5:1-9); the Feeding of the five thousand (John 6:5-59); the Walking on the sea (John 6:15-21); the Giving of sight to the man born blind (John 9:1-7); the Raising of Lazarus (John 11); the Draught of Fishes (John 21:1-8)" (Ellicott) Manifested (disclosed, revealed) (5319)(phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest, to cause to be seen or to make something clear. The idea of phaneroo is that there has been an external manifestation to the senses which is open to all primarily referring to what is visible to sensory perception. Approximately 50% of the NT uses of phaneroo refer in some way to a manifestation of Jesus Christ, most referring to His first coming, at least 4 uses referring to His second appearing and several uses referring to His manifestation to others in and through the lives of believers. John's uses - Jn. 1:31; Jn. 2:11; Jn. 3:21; Jn. 7:4; Jn. 9:3; Jn. 17:6; Jn. 21:1; Jn. 21:14 Glory (1391)(doxa from dokeo = to think) speaks of a display of God's true nature, presence, or likeness. It speaks of that which gives a proper opinion or estimate of Who God is. The glory of God is what He is essentially. Glory, therefore, is the true apprehension of God or things. The glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Thomas Watson described God's glory - "Glory is the sparkling of the Deity… We may see God's glory blazing in the sun and twinkling in the stars (Ps 19:1)… A sight of God's glory humbles. The stars vanish when the sun appears." Related Resources: What is the glory of God? What does it mean that God is the King of glory? What is a glory cloud? Is a glory cloud biblical? What does it mean to glorify God? What does it mean that Christ in us is the hope of glory? How can I glorify God in everything I do? Torrey Topical Textbook Cloud of Glory Glory Glory of God, the Baker Evangelical Dictionary Glory Easton's Bible Dictionary Glory Fausset Bible Dictionary Glory Holman Bible Dictionary Glory Hastings' Dictionary of the Bible Glory Hastings' Dictionary of the NT Glory (2) Glory International Standard Bible Encyclopedia Glory McClintock and Strong's Bible Encyclopedia Glory Glory of God. The Jewish Encyclopedia Glory of God GLORY! What was this glory of Jesus that people glimpsed in the miracles? It was as if, for a moment, the miracles drew back the curtain and allowed people to see a fuller view of Jesus, including his divine power and authority. Jesus’ divine nature became apparent to those willing to see. The sight was dazzling, compelling, and overwhelming. The Gospel writer summarizes what those who were with Jesus came to understand: “We have seen his glory, the glory as of a father’s only son, full of grace and truth” (1:14 NRSV). John’s invitation to us is to look through the eyes of the disciples and allow ourselves to be convinced, as they were, by the glory of Jesus. (Bruce Barton BORROW Life application New Testament commentary) Gerald Borchert gives us some wise perspective on interpretation of this Water to Wine sign - This pericope with its Jewish ritual jars points to a perspective of replacement or newness that becomes a familiar theme as one proceeds through the Gospel. The patterns of the Old Covenant gradually give way in the presence of the one about whom the Scriptures bear witness (e.g., Jn 5:39 and “grace beyond [or against, anti] grace” of Jn 1:16). The Gospel is filled with symbolism that provides an extremely fertile field for the sanctified imagination. Some facets of that symbolism appear fairly certain; other aspects are less certain. To sense the balance is sometimes difficult. But sanctified restraint in interpretation is an important part of sanctified imagination. With this pair of perspectives in mind attention is directed to a few suggestions interpreters have thought they have seen in this text. Some have thought that the jars represented for the evangelist the Jewish religion and that John was signaling by this story a transition, the abandoning of Jewish rituals. Some have viewed the wedding celebration as a prediction of the marriage feast of the Lamb. Some have seen in the abundance of the wine an indication of the overflowing abundance expected in the messianic Year of Jubilee and the lack of wine before the act of Jesus as a commentary on the empty state of Jewish worship. Some have seen in the linking of this Cana story and the sign of bread in John 6 a symbol of the Eucharist or Lord’s Supper. But all of these seem to press the symbolism beyond the clear meaning of the text and the principle of sanctified restraint. As will become clear, Jesus in this Gospel confronted the Jewish restrictive religious practices of his day. That faith in him would replace the old ways should become equally clear. Whether or not the story of the wine is here intended to picture Jesus and the people of God in the eschatological age as in the eschatological kingdom of David expected by Amos (Amos 9:13–14+), it does seem clear that Jesus was providing an illustration that God’s resources are exceedingly abundant. The old ways of course would be challenged by the coming of Jesus, and that is the subject of the next pericope. Although the present story portrays Jesus as clearly able to meet people’s needs, the focus of the story is not on those needs but on Jesus as an extraordinary person who clearly recognized his mission and who would not let human pressures obscure that mission. Followers of Jesus could do well to emulate that model. (See John 1-11: An Exegetical and Theological Exposition scroll up and down for more text) Stanley Toussaint - THE SIGNIFICANCE (of the first sign) John designates this miracle as the Lord’s first sign. The fact that this is said to be the first does away with the apocryphal miracles recorded in the apocryphal Gospels. That it is a sign indicates there is a truth behind the miracle, a truth greater than the miracle itself. The first message by way of a miracle in John’s Gospel and the Lord’s ministry is this sign. THE SIGNIFICANCE FOR ISRAEL There is significance in the miracle first for Israel, especially the Israel of Christ’s day. The wedding feast with its new wine portrays the coming of the kingdom. By this sign the Lord declares He is the Messiah of Israel who is capable of bringing the predicted kingdom into its glorious existence. There are a number of factors that show this is the point of the miracle: (1) The kingdom is often portrayed in terms of a banquet, especially a wedding feast (Matt. 8:11; 22:1–14; Luke 13:29; Lk 14:15–24; Rev. 19:7–9). The presence of the Lord at these marriage festivities at Cana graphically pictures the coming of the kingdom. (2) A number of references in the Old Testament picture the kingdom age in terms of wine. For instance, Isaiah 25:6 joins the figures of a banquet and wine together to illustrate the joys of the future kingdom age. In Isaiah 27:2–6 the prophet describes Israel as God’s vineyard in the millennium. An abundance of wine was a description often used in the Old Testament of the time when Abraham’s promises would be fulfilled (Gen. 49:11–12; Jer. 31:12; Hos. 2:22; 14:7; Joel 2:19, 24; 3:18; Amos 9:13–14; Zech. 9:15–17; 10:7). This gives significance to the lapse of wine. Not only was this a gross social error; it was also a picture of the obsolescence of Judaism. The old wine had run out and Christ the Messiah was here to bring the new. As Paul put it, “the fullness of time” had come (Gal. 4:4). The Lord used the same kind of a figure in the parable of the wineskins (Matt. 9:17; Luke 5:37–38). The Apostle John beautifully prepared for this miracle in John 1:17: “For the law was given through Moses; grace and truth were realized through Jesus Christ” (NASB). The miracle shows the old order had run its course; now was the time for a new one. THE SIGNIFICANCE FOR CHRISTIANS The significance of this miracle is not for Jews only; it is obviously for the church as well. The basic truth for Christians is found in the joy of salvation. Wine and joy are also associated together. The psalmist praises God for His generous providence in giving man “wine which makes man’s heart glad” (Ps. 104:15). In a classic case of personification the vine of Judges 9:13 objects, “Shall I leave my new wine, which cheers God and men, and go to wave over the trees?” Although Westcott fails to see this miracle as an illustration of God’s provision of joy for the Christian he does remark, “There is a Jewish saying, ‘Without wine there is no joy’.…” This miracle portrays not only the joy Christ brings into a person’s life but also the abundance of joy. The Lord made between 120 and 150 gallons of wine! Not only do believers have access to a peace that passes understanding (Phil. 4:7) and grace unbounding (Rom. 5:20), but also joy unspeakable and full of glory (1 Pet. 1:8). Surely the vast supply of wine portrays both the abundance of the kingdom age and the fullness of joy in the individual Christian’s experience. Hymn writers have caught this aspect of the spiritual life in various phrases and clauses—“Come we that love the Lord, and let our joys be known …”; “He brings a poor lost sinner into His house of wine …”; “Rejoice, give thanks, and sing …”; and a myriad more. Finally, for the Christian there is a new life in Christ. The old is passed away and there is a whole new life and perspective in Christ (2 Cor. 5:17+). This miracle, then, was a sign, a sign to prompt faith in Jesus as the Messiah and to provide new life through Him, just as John states in the declaration of the purpose of his Gospel (John 20:31). (from "The Significance of the First Sign in John’s Gospel -- By: Stanley D. Toussaint, Bibliotheca Sacra 134:533 Jan 1977) Barton - WHY JESUS PERFORMED MIRACLES - Miracles are not merely superhuman events, but events that demonstrate God’s power. Almost every miracle Jesus did was a renewal of fallen creation—restoring sight, making the lame walk, even restoring life to the dead. We are to believe in Christ, not because He is a superman, but because He is the God Who continues His creation, even in those of us who are poor, weak, crippled, orphaned, blind, deaf, or with some other desperate need for re-creation. (BOLDING ADDED) (BORROW Life application New Testament commentary) Here as Seven Signs that Jesus was God in the Flesh (THERE WERE 35 RECORDED MIRACLES IN THE GOSPELS) JOHN'S SEVEN SIGNS THAT POINT TO JESUS AS THE MESSIAH Changing Water to Wine Jn 2:1-11 Healing Royal Official's Son Jn 4:46-54 Healing the Lame Man Jn 5:1-15 Feeding the 5,000 Jn 6:5-14 Walking on Water (not called a sign) Jn 6:16-21 Healing the Man Born Blind Jn 9:1-7 Raising Lazarus from the Dead Jn 11:1-44 Here is Stanley Toussaint's summary of the "The Significance of the First Sign in John’s Gospel" The Significance John designates this miracle as the Lord’s first sign. The fact that this is said to be the first does away with the apocryphal miracles recorded in the apocryphal Gospels. That it is a sign indicates there is a truth behind the miracle, a truth greater than the miracle itself. The first message by way of a miracle in John’s Gospel and the Lord’s ministry is this sign. The Significance for Israel There is significance in the miracle first for Israel, especially the Israel of Christ’s day. The wedding feast with its new wine portrays the coming of the kingdom. By this sign the Lord declares He is the Messiah of Israel who is capable of bringing the predicted kingdom into its glorious existence. There are a number of factors that show this is the point of the miracle: (1) The kingdom is often portrayed in terms of a banquet, especially a wedding feast (Matt 8:11; 22:1–14; Luke 13:29; 14:15–24; Rev 19:7–9). The presence of the Lord at these marriage festivities at Cana graphically pictures the coming of the kingdom. (2) A number of references in the Old Testament picture the kingdom age in terms of wine. For instance, Isaiah 25:6 joins the figures of a banquet and wine together to illustrate the joys of the future kingdom age. In Isaiah 27:2–6 the prophet describes Israel as God’s vineyard in the millennium. An abundance of wine was a description often used in the Old Testament of the time when Abraham’s promises would be fulfilled (Gen 49:11–12; Jer 31:12; Hos 2:22; 14:7; Joel 2:19, 24; 3:18; Amos 9:13–14; Zech 9:15–17; 10:7). This gives significance to the lapse of wine. Not only was this a gross social error; it was also a picture of the obsolescence of Judaism. The old wine had run out and Christ the Messiah was here to bring the new. As Paul put it, “the fullness of time” had come (Gal 4:4). The Lord used the same kind of a figure in the parable of the wineskins (Matt 9:17; Luke 5:37–38). The Apostle John beautifully prepared for this miracle in John 1:17: “For the law was given through Moses; grace and truth were realized through Jesus Christ” (NASB). The miracle shows the old order had run its course; now was the time for a new one. The Significance for Christians The significance of this miracle is not for Jews only; it is obviously for the church as well. The basic truth for Christians is found in the joy of salvation. Wine and joy are also associated together. The psalmist praises God for His generous providence in giving man “wine which makes man’s heart glad” (Ps 104:15). In a classic case of personification the vine of Judges 9:13 objects, “Shall I leave my new wine, which cheers God and men, and go to wave over the trees?” Although Westcott fails to see this miracle as an illustration of God’s provision of joy for the Christian he does remark, “There is a Jewish saying, ‘Without wine there is no joy’….”6 This miracle portrays not only the joy Christ brings into a person’s life but also the abundance of joy. The Lord made between 120 and 150 gallons of wine! Not only do believers have access to a peace that passes understanding (Phil 4:7) and grace unbounding (Rom 5:20), but also joy unspeakable and full of glory (1 Pet 1:8). Surely the vast supply of wine portrays both the abundance of the kingdom age and the fullness of joy in the individual Christian’s experience. Hymn writers have caught this aspect of the spiritual life in various phrases and clauses—”Come we that love the Lord, and let our joys be known…”; “He brings a poor lost sinner into His house of wine…”; “Rejoice, give thanks, and sing…”; and a myriad more. Finally, for the Christian there is a new life in Christ. The old is passed away and there is a whole new life and perspective in Christ (2 Cor 5:17). This miracle, then, was a sign, a sign to prompt faith in Jesus as the Messiah and to provide new life through Him, just as John states in the declaration of the purpose of his Gospel (John 20:31). (The Significance of the First Sign in John's Gospel) Brian Bell - Signs - So if a sign is a miracle that points beyond itself to a major truth about God, made known through Jesus Christ. What is being represented here? 1. It Represents How Israel Failed! a) Israel’s wine had run out, the people’s supply was emptied, yet their Messiah stood their to help them. b) The 6 waterpots were used for ceremonial cleansing but the Jewish ceremonies could not help the spiritually bankrupt nation. It was w/o Joy & w/o Hope. c) The people had external ceremonies, but they had nothing to satisfy them within. 2. It Represents How a Sinner is Saved! a) Thirsty Crowd - a good picture of the world today. They’re tasting the worlds pleasures, but eventually their temporary fulfillment runs out.2 b) Empty Waterpots - Representing the human heart, which is hard & empty. Paul calls us vessels. The sinners life may look good on the outside but God sees it empty & useless unless He is able to work a divine miracle. c) Filled w/Water - It’s not our job to save souls, but it is our job to give people the Word(water) & let Christ perform the miracle of salvation. d) Water to Wine - When the sinner’s heart has been filled w/the Word, then Christ can perform the miracle & bring joy. (1) The Law came thru Moses; in OT water was turned into blood [Judgment] (2) Grace & Truth came though Jesus; in NT water turned into wine. [Joy] e) The 3rd Day - Miracle was performed on 3rd day; Christ rose on the 3rd day; Also 3rd day is Tuesday, considered to be a day of blessing because 3rd day in creation account, only day it says, “It is Good!” Twice! f) The Beginning of Miracles - Salvation is the beginning of miracles. 3. It Represents How to Serve Christ! a) As servants, they knew where the wine came from(9), but the “important people” didn’t. When you serve Christ you learn His secrets. You move beyond servant status, “No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you.” Jn.15:15 4. It Represents How God saved sinners by sending His Son! a) God saved the best for last,...His Son! - Like the parable of the Vinedresser in Mark 12. Vinedresser wanted to receive fruit from His field; sent a servant (was rejected) sent another; & many more (beating some, killing some), finally it says, Therefore still having one son, his beloved, he also sent him to them last, saying, ‘They will respect my son.’ 5. It Represents the Blood of Christ! a) The water, used for purification, is replaced with wine, which would come to symbolize the blood of Christ! {when He took the cup/wine, He said this is My blood} b) The real issue at the wedding was not the wine running out, but who replenished it 6. It Represents How Jesus is the Creator! a) Water to Wine was a live demonstration that all things were made through Him(1:3a) 7. It Represents How Jesus is the Lord over time! a) Since the wine, which normally needs time to age, was fermented in only a fraction of a second. b) Thus His Glory was revealed...His earthly veil raised ever so briefly, ever so slightly, to let shine the Shekinah that resided within. (Brian Bell) J C
João 2
Vincent - The Rev. omits small, but the word is a diminutive of σχοῖνος, a rush, and thence a rope of twisted rushes. The A. V. is therefore strictly literal. Herodotus says that when Crœsus besieged Ephesus, the Ephesians made an offering of their city to Diana, by stretching a small rope (σχοινίον) from the town wall to the temple of the goddess, a distance of seven furlongs (1:26). The schoene was an Egyptian measure of length, marked by a rush-rope. See Herodotus, ii. 6. Some find in this the etymology of skein. Gilbrant - From the time of Herodotus (Fifth Century B.C.) this noun can be traced in classical Greek as referring to a rope made of rushes; a measuring line, hence a measure or portion (cf. Psalm 16:6 [LXX 15:6]); a girdle; and metaphorically, cords of care (which bind one) (Liddell-Scott). The term occurs twice in the New Testament. In John 2:15 Jesus is reported to have made a whip out of cords (schoiniōn), and in Acts 27:32 Luke reported that the soldiers “cut off the ropes (schoinia) of the boat.” (Complete Biblical Library Greek-English Dictionary) And drove them all out of the temple, with the sheep and the oxen - This would have been quite a feat for one man, for there is no suggestion His disciples joined Him. In fact one can only imagine what they must have been thinking, perhaps even something like "He's gone and done it now!" Clearly they did not fully comprehend why He took such radical actions. And one cannot imagine what went through the minds of the Roman garrison stationed in the Antonia Fortress (depicted at top of schematic) overlooking the Temple grounds. It is also notable that Jesus' "action could not have generated a riotous uproar, or there would have been swift reprisals from the Roman troops in the fortress of Antonia overlooking part of the temple complex." (Carson) While Jesus clearly drove them all out, it is not stated that He actually struck anyone, either human or animal. The text reads more literally "cast all out of the temple, both the sheep and the oxen" so that the all would include both the pernicious perverted perpetrators and the innocent animals. Drove...out (threw...out) (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (cf Mt 21:12, Mk 11:15) John's use of ekballo makes me think he is almost using it as a play on words in light of other uses such as casting out demons (Mt 7:22, Mt 8:16, 31, Mt 9:34, Mt 10:1, etc) and casting unbelievers into outer darkness (hell)! Undoubtedly these money changers surely were influenced by "the flaming arrows of the evil one" (Eph 6:16+). Leon
João 2
Vincent explains that "(theoreo) was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently." (Ed Note: And even with a sense of amazement.) John's uses of theoreo - Jn. 2:23; Jn. 4:19; Jn. 6:19; Jn. 6:40; Jn. 6:62; Jn. 7:3; Jn. 8:51; Jn. 9:8; Jn. 10:12; Jn. 12:19; Jn. 12:45; Jn. 14:17; Jn. 14:19; Jn. 16:10; Jn. 17:24; Jn. 20:6; Jn. 20:12; Jn. 20:14 Wuest on theaomai (Comment on Mk 3:11) It is used primarily, not of an indifferent spectator, but of one who looks at a thing with interest and for a purpose. It would be used of a general officially reviewing or inspecting an army, while theaomai would be used of a civilian looking at the parade. Theōreō would include within its meaning a critical, understanding investigation, while theaomai would speak of the mere registering of impressions. The demons exhibited interest and purpose in their critical observation of the Lord Jesus. They looked at Him with a practiced eye, long used to the measuring of the good and the true as exhibited in the character of God. They recognized in Him the embodiment of the holiness out from the presence of which they were driven when the angel Lucifer fell and became Satan, in whose fall they shared because they followed him in his rebellion against the Most High. Believed (4100)(pisteuo - click for lengthy discussion of faith from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. NOTE: Believed (or believes) in [pisteuō eis] is found some 35 times in John and means to put trust in or on (E.g. Jn. 2:11; Jn. 2:23; Jn. 3:16; Jn. 3:18; Jn. 3:36;Jn. 4:39; Jn. 6:35; Jn. 6:40;Jn. 7:31;Jn. 7:38 Jn. 8:30; Jn. 10:42; Jn. 11:25; Jn. 11:26; Jn. 11:45; Jn. 12:42 Jn. 12:44; Jn. 12:46; Jn. 14:12). James uses pisteuo to describe belief that does not save James 2:19+ You believe (pisteuo) that God is one. You do well; the demons also believe (pisteuo), and shudder. Comment: In this passage, James explains that not all believing will result in salvation. The believing he is describing in this passage is a mental or intellectual believing that is not associated in a change in one's heart and thus in one's behavior or actions. Belief in the New Testament sense that effects the new birth denotes more than a "demonic" like, intellectual assent to a set of facts or truths. The demons believe but they are clearly not saved. Genuine belief does involve an intellectual assent and consent of one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of God. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2 Th 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. (E.g. In Luke 3:8+ Jesus says "Therefore bear fruits in keeping with repentance [conduct reflecting genuine heart change - see Circumcision of the Heart], and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham.") The first use of pisteuo is found in the Septuagint (Lxx) and is surely one of the most important uses of pisteuo in all of Scripture… Genesis 15:6-commentary Then he (Abraham) believed (Hebrew = 'āman; LXX = pisteuo) in the LORD; and He reckoned it to him as righteousness. Comment: Note that in the OT, salvation was by faith, not works. Paul explains that Abraham heard the gospel - see Galatians 3:8+. It is also worth noting that the Hebrew word for "believe" in this verse is 'aman (word study) means to confirm, support or uphold and conveys the essential idea that one remains steadfast. At the heart of the meaning of the root of the Hebrew verb 'aman is the idea of certainty or firmness. The derivatives reflect the concept of certainty and dependability. In other words faith is not a blind leap into the dark but a confident commitment to the One about Whom abundant evidence bears ample testimony of His eternal, immutable trustworthiness. Faith is far more than mere hope that something unlikely may happen. It is a deep, internal certainty, rooted in our trust of what God has said. Name (3686)(onoma) means that by which something or someone is called or known. Thus a name constitutes the distinctive designation of a person or thing. However in antiquity the name meant more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from another. But in the ancient world the name signified not only the person's identity but the inherent character of the person designated by the name. Stated another way, in ancient times, one's whole character (title, reputation, person) was implied in the name. For example, in Mt 1:21 we read the angel's words to Joseph that Mary "will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” In John 1:12+ we see the phrase to "believed in His Name" but in that context (in contrast to the use here in John 2:23) believed refers to a genuine, saving belief that resulted in a new, "circumcised" heart. In America everyone knows the Name "Jesus" and many would say they "believe" in His Name, but in fact have never truly been born again! This is a sad but true reality that many sitting in churches, come to church but never truly come to Jesus! Saving faith in His Name means one places complete trust in all Jesus is, all Jesus has declared in Scripture and all Jesus has accomplished to effect our eternal redemption (Heb 9:12). As Peter says "there is salvation in no one else; for there is no other NAME under heaven that has been given among men by which we must (SPEAKS OF NECESSITY) be saved.” (Acts 4:12+) All John's uses of Name in the Gospel - Jn. 1:6; Jn. 1:12; Jn. 2:23; Jn. 3:1; Jn. 3:18; Jn. 5:43; Jn. 10:3; Jn. 10:25; Jn. 12:13; Jn. 12:28; Jn. 14:13; Jn. 14:14; Jn. 14:26; Jn. 15:16; Jn. 15:21; Jn. 16:23; Jn. 16:24; Jn. 16:26; Jn. 17:6; Jn. 17:11; Jn. 17:12; Jn. 17:26; Jn. 18:10; Jn. 20:31 = "but these have been written so that (PURPOSE OF JOHN'S GOSPEL) you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." (Where is true life found?) Steven