v.11 Og is singled out for mention because he was at 'Rephaim' and Israel were in process of destroying them. It is interesting that the Philistines are in the Valley of Rephaim at the time of the slaying of Goliath. 2 Samuel 5:18

v.17 Chinnereth is the ancient name for the Sea of Galilee Numbers 34:11 here Joshua 13:27 19:35 After the conquest of the land the name does not occur again.

Moses begged God to let him cross the Jordan, he says in today's chapter, Deut 3:23-25. But God stood firm.  Had Moses committed "the unforgiveable sin" when he said, "Must WE fetch you water out of this rock?" (Num 20:10).  There's a sin which cannot be forgiven, Jesus said. "Blasphemy against the holy Spirit shall not be forgiven unto men." (Matt 12:31)  Moses took God's power to himself.

Contrast the reluctance of Israel to confront the giants thirty-eight years previously with the defeat of the Amorite Og, the last of the Rephaim (giants). There are some large fellows around, but one whose resting place (sarcophagus) was thirteen feet by six feet, is truly humongous.  It is understandable, from a human perspective, how one can become fearful of such size and strength.  But faith overcomes fear: The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?  When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident (Ps. 27:1-3).

3:20     In speaking of ‘giving rest’ Moses introduces a theme which will run through Deuteronomy and even be used at the tie of David being on the throne in Jerusalem – 2Sam 6:1

3:8    The deliverance of Og king of Bashan and Sihon  into Israel’s hands provided them with evidence that God would fulfil His word about taking possession of the land of Canaan.

3:23 The way in which Moses ‘besought the L:ord# is echoed in Paul’s threefold request that the thorn in the flesh be removed from him – 2Cor 12:8

V.24-31 These verses provide two classes of illustrations of various aspects of nature around us which can be applied to our lives. V25-28 show diligence and providence are commended, the success of these insignificant animals being due to their instinctive activity, rather than strength. The other class V.30-31 provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.

Agur means collector, while Jaker means obedience.  Outside of Prov. 30, nothing is ever mentioned about an individual named Agur.  This leaves many to believe, like the ancient rabbis, that Agur is a reference to Solomon.  Here Solomon, the son of obedience (to Yahweh), is a collector of wise sayings, just as he is the possibly designated the preacher of Ecclesiastes (Ecc 1:1). 

I’m sorry, but I don’t know who the names refer to in Prov 30:1.  Strongs Concordance says they probably refer to Solomon -  but we are not told.  The important thing about the first 6 verses of this chapter (Prov 30:1-6) is that the writer feels so ignorant in the face of  God’s mighty power.  He feels like an animal in comparison.  Who has ever understood God’s creative power (v4)? What God says is true (v5), and He will protect those who trust in Him. Let nobody add to His Words (v6).

30:5-6  The injunction not to add to God’s word is found elsewhere – Deut 4:2, Rev 22:18-19- Now we might think that we do not add to His words but maybe we do when we try to redefine things using non Biblical terminology, or when we miss use Scripture trying to define what we think God is saying in His word.

V.7-9 What a wonderful prayer we have in these few verses. To be exempted from wickedness, and the extremes of poverty and of riches. The world that we live in today would be so much better if wickedness was eleminated, and every man was content with what he has been provided with. We pray daily for that day to come when we will see all evil and the lusts of man done away with. "When all the earth shall be filled with the gloy of the LORD"

30:8 Here is wise counsel. We, probably, would reason that wealth would enable us to serve God more easily. However ‘having food and raiment we should be content – 1Tim 6:8

30:11-14 There have always been men and women who have turned away from God so Agur is not speaking of some new phenomenon. Rather the ‘generation’ speaks of peer pressure. That is in every generation there are those who associate with their peers to their destruction. We are called upon to separate ourselves from the way of thinking which looks to our contemporaries for instruction. The classic example is Rehoboam – 1Kin 12:8- who sought the opinion of his peers rather than God to his destruction.

30:18-20 Each of these ‘natural’ things has a spiritual counterpart

V.15 Antoine Calmet (1672-1757) remarks that the hoseleach is covetousness and its two daughters are avarice and ambition.

V.19 Wonderful is indicating difficult to understand. Does the writer mean exactly those things, or is he denoting: 1) things in the air; 2) things on the ground; 3) things in the water; 4) human behavior?

V.25 See Prov 6:6-11.

30:20 The introduction of the ‘adulterous woman’ immediately after the couplets of the previous verses might seem odd. However it is a contrast with the man and the maid. Whilst ‘#the way of a man with a maid’ speaks wonderfully of the way that Christ seeks his bride the harlot seeks the man to lead him astray.

13 v.5 Jesus washed the disciples feet because the disciples had been arguing about who would be the greatest [Luke 22:24] earlier in the evening. Often actions speak louder than words!

14 v.1 'let not your heart be troubled' is a continuation of Jesus’ words to Peter in the previous chapter. Jesus had told Peter that he would deny him but continues immediately to comfort Peter with these words. Luke 22:32 shows that Jesus also told Peter that he had prayed for him at this trying time.

We should realise that the Last Supper took place the night after the meal in Bethany where Jesus was anointed. Those who shared both meals were, to all intents the same people. The disciples and Jesus. So the washing of the disciples feet which was reminiscent of the anointing of Jesus' feet would have reminded the disciples of what had happened the previous night. We are expected to see the link because of the similarity of language between the two meals.

We must ask how our patience matches up to that of the Lord. We know that Jesus 'learnt obedience by the things which he suffered'. [Hebrews 5:8] and that 'tribulation worketh patience' [Romans 5:3]. Do we see our tribulation developing or shortening our patience?

Unless we appreciate that individual questions are asked and unless we consider the questions themselves we will not be able to make sense of the rest of the words Jesus spoke in the 'upper room' precisely because they were answers to specific questions raised by the disciples.

Jesus. Our Messiah, our Saviour, our Lord, our Master, our Shepherd. He is the King of kings and Lord of lords, the Alpha and Omega, the First and the Last, and the Son of God. Jesus is so much greater than any one of us no matter who we are or what we do. Yet if we had been in that upper room in the evening when Jesus and his disciples had the Passover meal and the last supper, this great man would have washed our feet too. What a humbling experience that must have been to the disciples who were there – especially as they had been arguing about who was going to be the greatest in the kingdom. Now, here was their Lord washing their feet like a servant when they were the ones who should have been washing his feet.

The answer to their argument about who was to be the greatest in the kingdom was Jesus. He would be the greatest in the kingdom. Yet he came to them as a servant, as an example to all who want to be great. He came to serve and we should serve each other too.

Jesus said, "Now that I, your Lord and teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you… Now that you know these things, you will be blessed if you do them."

So just as Jesus came as a servant, let us become servants to each other.

13:5 John has Jesus washing the disciple's feet which should alert us to the event in Chapter 12 where Mary anointed Jesus' feet.

14:31 'arise let us go hence' marks the point in the narrative when Jesus and the disciples left the upper room.

Just how powerful is the power of prayer? Jesus told his disciples to believe in him, "or at least believe on the evidence of the miracles themselves." This gets us to thinking about the miracles that Jesus did: Turning water into wine, raising the dead, healing the deaf, blind and lame, feeding the multitudes and many more. If we had been there and seen them, we would have been astounded and they would have challenged us to believe in him, just as they challenged the Jews. Amazing miracles.

Then Jesus continued, "I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it."

This is an incredible promise! It is a promise of power that, when it is used to the glory of the Father and the Son, is far greater than we could ever imagine. That power has been promised to you and me. Jesus has promised it. Do we believe his promise? Do we believe it enough to step out and ask in faith for what we need to show forth the glory of God?

13:1 We might think 'his own' is the disciples as we now enter the last supper. However John has already defined 'his own' as the Jewish nation (1:11) so Jesus' lasting love was for the nation of Israel in the context of this chapter.

14:3 In saying 'I go ... and will come again' Jesus directs the minds of his disciples to Abraham (Gen 22:5) when Abraham and Isaac leave the servants to got o the sacrifice of Isaac. Jesus now stands in the place of Isaac - hence he says 'I' whereas Abraham said 'we'.

14:11 does not endorse Jesus as being God. That is clear from 14:28.  What it shows is the close spiritual relationship that Jesus had with His Father. 

In the future, when Jesus returns to earth, those found worthy will also enjoy the manifestation of God in them 14:20.  However, not all Christians will attain this - only those who have kept the commandments of Jesus (v.21; Matt 7:21; John 15:14). 

In order that we might understand what is required of us, the Comforter, the Holy Spirit, was to be sent to guide 14:26. 

In the first century many signs and miracles were performed through the Holy Spirit as a witness.  Also, by the Holy Spirit, the New Testament scriptures were completed (2Tim 3:16;).  This is the application we now have to guide us today.  T

he Bible is God's Word and our instruction manual (John 5:39).

13:2     John refers to Judas Iscariot as ‘Simon’s son’.  Matt 26:6 tells us that Simon’s house was the location of the raising of Lazarus. As Mary and Martha were working in the house we might infer that Simon was their father. We know that Lazarus was their brother so we might conclude that Judas Iscariot was brother to Lazarus, Mary and Martha.

Have you noticed how eager Jesus is to reveal himself to his disciples as soon as Judas Iscariot is gone?  If you have a bible with words of Jesus in red, you'll easily see that from 13:31 to 17:26 is almost all his words.  It is as if a watershed has occured, and he now needs to fit in as much teaching as he can.  13:1-3 gives us this idea.  Firstly "his hour had come", whereas previously it "was not yet".  Secondly "the devil having put it into the heart of Judas Iscariot to betray him" seems to indicate that the events that would take Jesus' life had their beginning in that seed planted in Judas's heart, and were now well underway.  Thirdly "the Father had given all things into His hands" indicates that rulership had passed from the Father to the Son.

The gospel of John goes to great lengths to establish this "break point" or "watershed", and I believe it's very significant.  The previous chapter leads up to this by finally declaring him the true "king of the Jews" by right of prophecy and birth.  So why this focus on the status of Jesus, and why this specific watershed in Ch13v1-3?

Well, John goes on to say "he girded himself with a towel... and began to was the disciples feet" and as soon as Judas Iscariot is out of earshot he says it plainly "a new commandment I give... that you love one another as I have loved you".  The point is this.  "no servant is greater than their master" (v16).  If Jesus therefore is king of the Jews, ruler over all that God has given him, their Lord and master, how can they refuse this command?  More than this, if their master had washed peoples feet: for them to refuse to do it too would be like exalting themselves to be greater than him.  Jesus was in effect forcing his followers to be humble; a pre-requisite for bringing them to God (Mic 6:8).

13:21 Even though Jesus had known for some time that one of the disciples would betray him – he even knew who it would be – this did not prevent him being distressed. The distress was because he was going to ‘lose’ one of those who God had given him. How do we feel about the loss of a brother or sister who forsakes the gospel?

14:15  ‘if ye love me keep my commandments’ – such a simple request but so difficult to put into practice. However in essence it encapsulates the whole of the gospel message.

13:11 John adds his own inspired comment about Jesus’ understanding about Judas which gives even more pathos to the way that Jesus behaved. He made no distinction amongst the disciples even though he knew what Judas was going to do! Can we be so even handed with our brethren? No one has ever done anything as evil as Judas did against Jesus

13:16-17 How often do our actions and words highlight that we do not really believe this all the time? We are all servants but there are times when we are working with other of God’s servants, that we think of ourselves as lords who can give instructions and commands to others which we expect them to obey as if we are higher in status than they.