| 6993 Stibbe, «Elusive,» finds sources for Jesus» escapes, linguistic elusiveness, etc., in Wisdom, Isaian, and Markan traditions. 6994 Cf.,e.g., Appian R.H. 4.6. 6995 E.g., Aristophanes Ach. 390; Sophocles frg. of Inachus 8, 26 (Sei. Pap. 3:24–25); Apollo-dorus 2.4.2. 6996 E.g., Homer I1. 16.788–789; 17.551–552; Ovid Metam. 12.598–599; Silius Italicus 9.488. They could also escape by flying over walls (Euripides Bacch. 655, reflecting staging limitations). 6997 E.g., Homer I1. 3.381; 5.23, 344–345; 20.321,443–446; 21.597–598; 24.334–338; Od. 7.14–17, 41–42; 13.189–193; Sophocles Ajax 70, 83–85; Euripides Helen 44–45; Iph. taur. 27–30; Orest. 1629–1636; Apollonius of Rhodes 3.210–213; 4.647–648; Virgil Aen. 1.411–414,439–440; 12.52–53, 416; Ovid Metam. 5.621–624; 12.32–34; 15.538–539; Philostratus Vit. Apol1. 4.16; Apollodorus 3.6.8; Silius Italicus 9.484–485. Mist was also used to conceal horses (Homer Il. 5.776; 8.50) or to rape mortals (Apollonius of Rhodes 1.218; cf. Ovid Metam. 1.601–606); transformations also concealed mortals (Homer Od. 16.454–459; Ovid Metam. 8.851–854, 872–874); cf. temporary invulnerability (Apollodorus 1.9.23). 6998 Mortals could not even render themselves visible again until the deities wished (Virgil Aen. 1.579–581, 586–587; cf. Homer Od. 7.143; 13.352; 16.167–179). 6999 Virgil Aen. 9.657–658. 7000 As in b. Sanh. 98a; Pesiq. Rab Kah. 5:8; Num. Rab. 11:2; Ruth Rab, 5:6; Song Rab. 2:9, §3; Pesiq. Rab. 15:10; Tg. Mic. on 4:8. Also note the more general hidden Messiah expectation in 1 En. 62:7; 4 Ezra 13:52; Justin Dia1. 8.4; cf. Barnard, Justin, 46–47; Shotwell, Exegesis, 72; Higgins, «Belief,» 300; Ford, Revelation, 191: See also comment on 7:27. 7001 Rabbis understood the tabernacles celebrated at this feast as recalling the clouds of glory (Rubenstein, «Sukkah»). 7002 Though Jer 43LXX prefers a more ambiguous passive κατεκρβησαν, perhaps allowing construal as a divine passive but also allowing readers to avoid the Hellenistic connotations with regard to deities or magicians more widely circulated in the time of this translation. |
| The most immediate context suggests «request,» given the remainder of 16:23–24 and the typical usage in prayer (16:26; 17:9,15,20); but the context also speaks of asking questions (16:5, 19, 30). If it refers to asking questions, 9355 perhaps Jesus is saying that the Paraclete will teach them all they need to know (16:12–13), 9356 or that their lack of understanding of God " s plan will be met by the fulfillment of that plan (16:19–20), or that God will guide them even before they need to ask (16:30). Perhaps he refers to the fulness of eschatological knowledge ( Jer 31:34 ; 1Cor 13:12 ), which obviates the need for questions. 9357 Probably he is telling the disciples that instead of depending on Jesus to request the Father for them, they can approach the Father immediately as Jesus» representatives (16:26–27), which nevertheless implies Jesus» continued mediation (14:6). Jesus» previous use of obscure speech (16:25; cf. 6:60) will give way to the open speech others had long wanted from him (16:25; 10:24; 11:14; see comment on 7:4). 9358 Previously he had shown them the Father (14:7–9), but now he would explain openly about the Father (16:25; cf. 4:25), and the Spirit would continue this work (16:13–15). Perhaps, given the semantic range of ερωτω, John and his first audience would have felt less concern to distinguish these nuances. John is, in any case, a master of double entendre. 9359 The second part of 16:23, however, clearly concerns requesting in Jesus» name. 9360 They can make their requests directly to the Father (16:26) because the Father loves them on Jesus» behalf (16:27; cf. 15:9–10; 17:23). 9361 We have discussed this motif more fully under 14:13–14; cf. 15:7, 16. This Gospel elsewhere stresses God " s gracious benevolence (e.g., 1:12; 3:16; 4:10; 6:32), and even oblique requests may receive answers (2:3; 11:21) The fulness of joy (16:24) reflects not only Jesus» resurrection (16:20–22; 17:13) but its consequences for their continuing life with him (15:10–11; 16:24). |
| The chapter also reflects standard Jewish motifs, such as the unity of God " s people, their love for God, God " s glory, obedience to God " s message, the election and setting apart of God " s people, and the importance of obeying God " s agent (Moses in Jewish tradition). One writer links such motifs specifically to the Cairo Geniza manuscript of the Palestinian Targum to Exod 19–20, 9387 another points to parallels with a hymn from Qumran; 9388 in short, most of the motifs reflect common Judaism, yet reinterpreted in a christocentric manner and reapplied to the christologically defined community. Further, to whatever degree John has adapted the discourse and prayer to encourage his audience in their particular situation, 9389 it is clear that a prayer of Jesus before his passion already stands in the passion tradition ( Mark 14:36 ). 9390 But whereas, in Mark, Jesus prays for the Father to spare him from the passion if possible ( Mark 14:36 ), here he recognizes and accedes to the Father " s purpose, requesting the hour of glorification (17:1). 9391 John does not deny Jesus» reluctance to face the cross (12:27) but places heavier emphasis on Jesus» obedience. 9392 Traditionally some have viewed Jesus» intercession in this passage in terms of the OT role of high priest 9393 (Jesus» role in some early Christian traditions; Heb 2:17; 3:1; 4:14–15; 5:10; 6:20; 7:26; 8:1; 9:11); the chapter title «Jesus» High-Priestly Prayer» has circulated since the theologian David Chyträus (1531–1600). 9394 But Jewish tradition also emphasized the intercessory role of prophets; 9395 more significantly, the probably testamentary character of the final discourse might point to patriarchal blessings, 9396 particularly the prayer and blessing of Moses ( Deut 32–33 ), 9397 as background. But because the content of these blessings does not parallel John 17 very closely, 9398 » one may need to look to the experience of John " s audience for more of the content. A variety of backgrounds are possible, but most important within the context of the Fourth Gospel is that Jesus becomes, before his exaltation, the first Paraclete, or intercessor ( Rom 8:26; 1 John 2:1 ; see extended comment on 14:16). 9399 This suggests that John 17 models part of the ministry of the Paraclete who would come after Jesus» departure (14:16) and of those who share his ministry (15:26–27). 9400 The Fourth Gospel presents the Paraclete especially as an advocate or prosecutor in the disciples» conflict with the world, but Jesus has also been promising them more direct access to the Father in prayer once he goes to the Father (14:13–14; 15:7, 16; 16:26–27). |
| The response of confusion (6:40–41) stems from an inadequate hermeneutic; they knew Jesus according to the flesh but missed his genuine identity, which could be understood only by the Spirit ( John 3:3, 11–12 ; cf. 2Cor 5:16–17 ; Matt 11:25; 16:17; Luke 10:21). 6172 Their grumbling (6:41; cf. 6:61; 7:32) recalls the grumbling of Exod 16:2, 6173 but in that case Israel grumbled before receiving the manna, whereas these hearers complain after receiving bread and the invitation of the ultimate satiation for their hunger. 6174 Perhaps because of their attitude at this point, these Galileans finally receive the ironically pejorative title «Jews,» that is, «Judeans.» 6175 The rejection of Jesus based on familiarity with him (6:42) undoubtedly reflects historical tradition ( Mark 6:1–6 ; Matt 13:53–58), 6176 while also serving John " s particular emphasis (1:11). Johns readers probably know the virgin birth tradition, which is earlier than either Matthew or Luke (their testimonies appear in accounts independent from one another), and if John does know this tradition (see comment on 7:41–42), 6:42 may presuppose the reader " s knowledge that the crowd " s claim to knowledge reveals ignorance. 6177 But John is more interested in their ignorance of Jesus» ultimate place of origin. That other outsiders admit ignorance of his place of origin (7:27) makes the present inadequate claim to know his place of origin all the more ironic. Jesus notes that the Father draws some to him (6:43–44), using biblical language for God drawing Israel to himself in the wilderness or the exile ( Jer 31:3 ; Hos 11LXX); 6178 the reader later learns that the Father draws such adherents through the proclamation of the cross ( John 12:32–33 ). 6179 Only those whom the Father gives to Jesus «come» to him in faith (6:37, 44). Jewish prayers such as the fifth benediction of the Amidah recognized God " s sovereignty even in granting repentance (cf. Rom 2:4 ). 6180 Like most of his Jewish contemporaries, John felt no tension between predestination and free wil1. 6181 Antinomies were in any case standard fare both in Greco-Roman rhetoricians and in Jewish writings. 6182 Because of increasing cosmic fatalism in late antiquity, philosophers had to begin defending a doctrine of free will previously taken for granted, and early Christian commentators likewise proved careful to emphasize that Jesus» statements do not deny free wil1. 6183 |
| Such a public claim invited opposition and a counterclaim. Although the title «light» or «lamp of the world» applied to various figures, only God or his Wisdom/Torah would publicly make the claim for himself. 6652 Further, Mediterranean antiquity as a whole was suspicious of self-praise except under very restricted circumstances. 6653 Such self-praise constituted a challenge to the status quo of public honor, inviting the censure of others. 6654 Those opposing others» defense can accuse them of self-praise. 6655 Jesus» hearers thus frame their response in legal language, perhaps preparing the sort of argument that could later prove useful in a forensic context. 6656 Jesus» challengers therefore not surprisingly respond by complaining that he praises himself and does not adhere to the basic premise of Jewish legal procedure: a minimum of two or three witnesses was necessary, 6657 and their character had to be reliable (8:13). 6658 Yet Jesus has already appealed to the testimony of his Father and his Father " s works (5:31–32, 36–37; see comment there)! Jesus had previously noted that he did not seek to testify without his Father " s testimony (5:31); but now he notes that his own testimony is true in any case, 6659 for he knows where he comes from but, reinforcing the repeated issue of Jesus» origin in this Gospel (cf. 7:27–29), his opponents do not even know this (8:14). How can they suppose they know enough to accuse him when they do not even understand where he is truly from? (He tells them where he is from–and where they are from–in 8:23,42–44.) In 8:15–16, Jesus contrasts their evaluation from a human perspective (cf. his earlier charge in 7:24) 6660 with his divine perspective (cf. 2:23–25; 3:11–13; 7:29; 8:14). The «flesh» (8:15) is worthless for true evaluation, lacking the discernment of the Spirit (3:6; 6:63; cf. 1Cor 2:11–16 ); 6661 Jesus alone among humans is qualified to offer judgment on the final day (5:22, 27). Jesus» judgment is true because his Father is with him in it (8:16; cf. 5:30; 8:29; 16:32). 6662 |
| 5182 Greek religion associated joy especially with Dionysus (Otto, Dionysus, 113,148), suggesting the importance of wine. 5183 Among philosophers, wisdom and virtue rather than bodily pleasure yielded happiness (Cicero Parad. 16–19; Leg. 1.23.60; Tusc. 5.7.19–20; Musonius Rufus 7, p. 58.13; 17 p. 108.7; Iamblichus V.P. 31.196; Seneca Ep. Luci1. 23; 27.3–4; 59.10; Benef. 7.2.3; Dia1. 7; Arius Didymus 6E; also Meeks, Moral World, 46–47; Lutz, «Musonius,» 28; Engberg-Pedersen, Paul and Stoics, 73). Self-knowledge also yielded full joy (Cicero Tusc. 5.25.70). 5184 Josephus Ag. Ap. 2.189; Pesiq. Rab Kah. 27:2; p. Pesah. 10:1. Joy also is associated with living according to wisdom (Wis 8:16); with prayer (Tob 13:1); with worship (Jub. 36:6; Jos. Asen. 3:4); and with living rightly (Let. Aris. 261). The Spirit appears with joy in p. Sukkah 5, cited in Montefiore and Loewe, Anthology, 203. See further comment under John 15:11 . 5185 It is not clear, but at least possible, that this alludes to a motif of eschatological joy (1QM 17.7; Tob 13:10, 13–14; Jub. 23:30; 1 En. 5:7; 25:6; 47:4; 103:3; Pss. So1. 11:3; Sib. Or. 3.619; 2 Bar. 14:13; cf. CIJ 1:472, §656; Sipra Sh. M.D. 99.2.2; cf. t. Sotah 15:10–15 in Anderson, «Joy»); the connection is explicitly with resurrection in T. Jud. 25:4, where it is also contrasted with sorrow (cf. John 16:20 ). But recognizing that Jesus was alive and had provided resurrection life in the present would undoubtedly have gratified the disciples with or without eschatological contemplations! 5187 Loader, «Structure,» thinks it contains the central structure of the Gospel " s Christology. The proposed allusions to Isa 26:12–21 (Hanson, Gospel, 50–54) do not appear persuasive to me. 5188 Michaels, John, 49, comparing 3:13–21 as a reflection on 3:1–12; cf. Smith, John (1999), 102. 3:31–36 may summarize John " s message in the way 12:44–50 does Jesus». 5189 Cf. Ridderbos, John, 148–49, for a list of contacts between this passage and the Nicodemus story. The theological exposition of 3:31–36 parallels that of 3:16–21 (Smith, John 106, thinks both are the evangelist " s comments). |
| On the reclining (13:12), see our comment on the setting (13:1–3). By opening with a statement of his superior rank (13:13), Jesus focuses his following words on the inversion of status and power among his followers, a theme elsewhere known from the Jesus tradition (e.g., Mark 9:36–37; 10:15, 42–45 ; Matt 18:3–4, 10; Luke 22:24–27). Whoever instructed a disciple in Torah was his master, 8182 and Jesus certainly was the teacher of his disciples. 8183 While disciples might call their teachers both «teacher» and «lord» («sir»), on the Johannine level of meaning the latter term implies christological authority (13:13). 8184 Following Jesus» example by washing one another " s feet (13:14) evidences following the example of his love (13:34) but also evokes the image of the water motif (see comment on 2:6; 3:5), implying involvement in Christ " s salvific work. 8185 (For imitation of teachers and of God, see comment on 13:34–35.) If Jesus sacrifices his life to serve his followers, then his followers must also be ready to pay such a price to guard one another " s perseverance in the faith. That they «ought» to wash one another " s feet may reflect the moralist use of the language of obligation, 8186 but is certainly acceptable vocabulary in the Johannine circle of believers (cf. 1 John 2:6; 3:16; 4:11 ; cf. 3 John 8 ). When Jesus takes the role of a servant, he plainly inverts the roles of himself and the disciples in that society. 8187 John utilizes in 13a saying also attested in the Q tradition, which in its original form applied to disciples as well as slaves (Matt 10:24–25; Luke 6:40). 8188 A disciple normally would not claim to be greater than his teacher; 8189 if a master suffered, how much more should his servant be willing to endure it. 8190 That a servant or disciple was like the master may have been a proverb and was probably at least a commonplace. 8191 Disciples would do for their teachers almost anything a slave would do except deal with their feet, which was considered too demeaning for a free person (see comment on 1:27). 8192 By the late second century, a sage could exercise much of the authority over a disciple that a master could over a slave; he was even permitted to beat pupils. 8193 Disciples of the sages should attend on the sages; 8194 studying under rabbis involved serving them. 8195 This passage in some sense repudiates the conception of servant-disciples prevalent in the rabbinic movement and probably the larger culture. 8196 Its ideas are certainly consistent with other extant Jesus tradition ( Mark 10:43–45 ). Jesus» disciples were servants (15:20); ultimately servants in the exalted sense of the biblical prophets (cf. Rev 1:1) yet servants of Jesus as well as of God (12:26). But they were also friends (15:15), invited into fellowship by a love that burst the bounds of social propriety (cf. 3:16). |
| The passage explains why the Baptist must decrease but Jesus» ministry increase: Jesus is the one from heaven, whose witness is essential (3:31–32); see comment on 3:12–13, to which this passage alludes (for the rejection of his witness, see comment on 1:10; 3:19–20). 5189 Jesus is the one from above (3:13), whereas Nicodemus, a representative of inquirers from the Judean elite and the world, was from below (cf. 8:23) and could only understand and speak of earthly things (3:12). In view of 3(see comment there), Jesus is also greater than Moses, 5190 and so also greater than John. Just as the one who was before John chronologically precedes him in rank (1:15), so also the one from heaven has rank over all the earth, including over John the Baptist. That those who behold and hear testify (3:32) is good Johannine language ( John 19:35; 1 John 1:1–2 ), but here refers specifically to Jesus» claim to testify what they had seen (3:11). Jesus already bears God " s seal of approval (6:27). That one who accepts Jesus» witness has «sealed» it with the testimony that God is true (3:33) seems to imply that those who receive him become further witnesses attesting the veracity of his claim. Persons of means typically offered their seal by means of a signet ring, 5191 sometimes to attest who enacted a transaction, 5192 who made an official decree, 5193 or who witnessed the execution of a document. 5194 One could employ the term figuratively for an ancient, quoted authority " s testimony. 5195 In Jewish tradition charity could provide a divine seal (σφραγς) before God meriting reward ( Sir 17:22 ), and one could be perfected by the seal (σφραγς) of martyrdom (4 Macc 7:15); these seals refer to God " s seal on people. Here, however, people also affix their testimony to God " s faithfulness, his truth in Jesus the Messiah (e.g., 1:7–8,15, 32,34; 3:26; 4:39; 15:27). 5196 But while Jesus accepts such other witnesses (5:33–35), his final, critical attestation continues to be from God himself (5:31, 34, 36–39; 8:16–18; esp. 6:27). 5197 Some later rabbis declared that God needed no one to attest his decrees but his own seal, which is truth (ΠΚ). 5198 |
| 6486 Jub. 16:27, 29; 18:19; 2Macc 10:6–7; cf. Deut 16:14, 15 ; Lev 23:40 . 6487 E.g., Apol1. Κ. Tyre 39 (which suggests that people also visited strangers during the festival, 39–40); Diogenes Laertius 2.68; Willis, Meat, 61. 6488 Cf.Dihle, «Fête.» 6489 E.g., m. Sukkah 5(given its most likely sense); b. Sukkah 51ab, 53a. 6490 See Moore, Judaism, 2:44–45 (comparing the functions of libations among pagans); Ringgren, Religion, 190; Harrelson, Cult, 69; Uval, «Streams»; cf. Zech 14:16–19. 6491 On winter rains, see comment on John 10:23 . 6492 E.g., 1 En. 76:4–13; 2 Bar. 10:11. 6493 Often compared with the eschatological resurrection because rain also brings life, e.g., b. Ber. 29a; 33a; Šabb. 88b; Ta c an. 2ab; 7a; p. Ber. 5:2; Ta c an. 1:1, §2; Gen. Rab. 13:6; 73:4; Deut. Rab. 7:6; Pesiq. Rab. 42:7. 6494 See further Sipre Deut. 41.6.4; thus, in later sources, repentance (Gen. Rab. 13:14), obeying Torah (Num. Rab. 3:12), the temple service ( " Abot R. Nat. 4A), tithing (Pesiq. Rab Kah. 1:4), Sabbath observance (Song Rab. 7:2, §2), or charity (Lev. Rab. 34:14) brings rains. 6495 E.g., 1 En. 101:2; Pss. So1. 17:18; Josephus Ant. 8.318–319; Lev. Rab. 35:10. 6496 Jdt 8:31; Josephus Ant. 14.22; m. Ta c an. 3:8; t. Ta c an. 2:13; " Abot R. Nat. 6A; b. Ta c an. 8a; 19b-20a; 23a-26a; p. Ta c an. 1:4, §1; 3:9, §§6–7; 3:11, §4; cf. 1 Kgs 17:1; 18:41–46; Jas 5:17–18. Among Greeks, e.g., Diogenes Laertius 8.2.59; Iamblichus Bab. St. 10 (Photius Bibliotheca 94.75b); on rainmakers in some traditional societies, see, e.g., Mbiti, Religions, 234–36. 6497 " Abot R. Nat. 4A; b. Ta c an. 19b, bar.; Pesiq. Rab. 52:3; see comment on obedience and rain, above. Greeks might also undergo rituals (cf. Iamblichus V.P. 10.51) or require sacrifice to propitiate a deity who sent drought (Pausanias 2.29.8; Alciphron Farmers 33 [Thalliscus to Petraeus], 3.35, par. 1–2; rejected by Seneca Nat. 4.7.3). 6498 E.g., t. Sukkah 3:18; Ecc1. Rab. 7:14, §3; Song Rab. 7:2, §2. 6499 M. Ta c an. 1:1; b. B. Mesfa 28a (R. Gamaliel); p. Ta c an. 1:1, §§1–10. Prayers for rain appear in the OT (1 Kgs 8:36; cf. Jer 14:22 ); twice in the Amidah (second and ninth benedictions); and in Jdt 8(Johnson, Prayer, 13–14). |
| John also emphasizes the role of Judas in the beginning of this scene (13:2), framing the scene immediately preceding the Farewell Discourse with the report of Jesus» betrayal (13:21–30) as well as Satan " s activity (13:2, 27; see comment on 13:27). 8052 Finally, John prefaces the scene by emphasizing Jesus» authority, source, and destination, which heightens the significance of his service to the disciples that immediately follows (13:3). 8053 The connection between 13and 13may suggest that Jesus takes his position as Lord of all things 8054 (13:3; see comment on 3:35) only after enduring the death of the cross (13:1). In this light it appears all the more striking that the all-powerful Word became flesh and served disciples who consistently misunderstood and sometimes failed him. This perspective, more widespread in early Christianity (see Phil 2:6–11 ), 8055 seems distinctive of early Christianity. Who might be present at the banquet? Unless they met in a home of inordinate size, and especially if they met in an upper room as in the tradition ( Mark 14:15 ; Luke 22:12; Acts 1:13), probably only a small number of disciples could be present (though cf. Acts 1:15, if it assumes the same location as 1:13). It is reasonable to identify these roughly with the Twelve (6:71). In much of the Hellenistic world, women typically attended drinking parties only if they were courtesans or part of the entertainment. 8056 By contrast, a Passover meal such as depicted in the Synoptics would be more of a family setting; 8057 but this does not settle who may have been present. If the meal involved a group of mostly male disciples (unlike most Passover meals), it may have been segregated by gender, unlike the Lord " s Supper in the churches at a later time. 8058 From John " s own narrative, however, we can gather only that it was an intimate group of his closest disciples which included the beloved disciple, Peter, Philip, Thomas, and both disciples named Judas. That Jesus and his disciples «reclined» (13:12, 23) indicates the nature of their seating. From the East, Greeks had adopted the practice of reclining on a couch during the main meal; because one propped oneself up by the left elbow, diners had only one free hand, so attendants cut up the food in advance and diners ate most often with their hands. 8059 Thus a later Jewish report suggests that guests gathered on benches or chairs; when all the guests had arrived, they would each wash one hand, have appetizers, recline, and wash both hands before the main mea1. 8060 Tables were placed beside couches so that diners could readily reach their food. 8061 |
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