| 10982 A probably later tradition, purportedly stemming from the late first century, claims that though all the seas were ink and the earth scrolls, R. Eliezer and R. Joshua, teachers of R. Akiba, believed it would not be enough to record all the Torah that they had learned, and they had understood at most a drop of what there was to understand about Torah. 10983 The number of books actually available in John " s day would have been limited in any case, but estimates remained hyberbolic. One widespread Jewish story offers an estimate on the number of books then in circulation; Demetrius of Phalerum reportedly sought to collect for Ptolemy all the books in the world (Let. Aris. 9), which came to over 200,000, reaching for 500,000 (Let. Aris. 10). The point is that the author provided only a small selection of Jesus» works; 10984 Jesus is further praised by what the author must leave unsaid (cf. Heb 11:32). What John does include, however, is sufficient to summon his audience to deeper faith and was selected for that purpose (20:30–31). 10963 Cf, e.g., Hunter, John, 197; Minear, «Audience,» 348; Blomberg, Reliability, 37–39. «Siblings» here refers to believers, at least (though not necessarily exclusively) in the Johannine circle of believers (cf. Brown, John, 2:1110). 10966 Carson, John, 684, though allowing that it may refer to the elders of the Ephesian church; Köstenberger, John, 195. Cf. 3:11; the apostolic circle in 1:14; 1 John 1:2,4 (though church tradition makes John its final survivor). 10968 As frequently noted, e.g., Bultmann, John, 718. Theodore of Mopsuestia thought that 21was a later editorial addition, but there is no textual evidence for this view (Sinaiticus " s first hand omits and then corrects the verse; Birdsall, «Source»). 10969 This is the only verse in John that Robinson, Trust, 83, thinks must be an addition. Morris, John, 879; but his secondary appeal to the transition from plural to singular in 1 Thess 2may recall Silvanus and Timothy (1 Thess 1:1). 10970 Cullmann, Circle, 2. This might be the «elders of the Ephesian church» (Hunter, John, 198), though we think Smyrna somewhat more likely. 10971 The final verses establish the beloved disciplés authority, but not necessarily against Peter (Kysar, John, 321). Smith, John (1999), 400, thinks 21attests that probably «the Beloved Disciplés witness authorized the Gospel,» though he doubts that he actually wrote it down. 10972 E.g., P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; P.Co1. 270.1.25–28; BGU 1273.36–40; P.Cair.Zen. 59001.48–52; the Aramaic git from Wadi Murabbáat ca. 72 C.E. (Carmon, Inscriptions, 90–91, 200–201); Cicero Quinct. 6.25; cf. further comments in Epictetus (LCL 1:136–37 η. 1). Prof. Dale Martin, then of Duke University, first pointed out this correspondence with legal documents to me (January 23, 1990). |
| John 14:1–17 John 14:18–26 John 14:27–31 1 Be not troubled 18 Not as orphans 27b Be not troubled 3 I will come 181 will come 28 I will come 10 I am in the Father 20 I am in the Father 28 The Father is greater 12 Go to the Father 28 I go to the Father Believes in me 21 Keeps my commands 15 If you love me, keep commands 21 One who loves me keeps commands 31 I love the Father, let us so 16 The Paraclete 26 The Paraclete 30 Prince of the world Although he must omit material to make the pattern fit (and some items do not fit), he at least demonstrates the repetition of ideas, some following clear patterns. It is also possible that most of the unified Farewell Discourse as a whole yields a chiastic structure as follows: A Jesus» departure, glory, love in community (13:31–38 or-14:1) Β Jesus» coming and abiding presence (14or 14:2–15:17) C The World (15:18–16:12) a The world " s hatred (15:18–25) b The Spirit " s testimony to the world (15:26–27) á The world " s hatred (16:1–4) b» The Spirit " s testimony to the world (16:5–12) B» Jesus» Coming and Abiding Presence (16:13–33) Á Jesus» departure, glory, and unity of community (17:1–26) If this basic structure is correct, unity (17:21–23) and love (13:34–35) are essentially synonymous images; secession from the community, as in 1 John, would thus prove equivalent to hatred and death. The discourse provides an interpretive crux, corresponding to the narrator " s perspective, though the narrator has often remained silent in this Gospe1. 8020 Even before current literary-critical emphases, however, commentators could recognize that the discourse in John 13–17 clarifies the significance of the passion events of John 18–20 . 8021 A Testament of Jesus? Scholars have offered various proposals concerning the specific genre or generic associations of this discourse. Given the pervasiveness of the Last Supper tradition in early Christianity ( 1Cor 11:23 ), a meal setting for the discourse (mentioned in passing in John 13:2,4 ) may be presupposed even if John is conspicuous by his lack of emphasis on it; 8022 in this case, ancient Mediterranean readers might view the discourse as taking place in a symposium setting. 8023 This was in fact a common literary setting for important discourses and dialogues. 8024 Most traditional Jews would have continued to discuss Passover among themselves for a few hours after the meal, 8025 providing an opportunity for a discourse such as this one after the Last Supper. Some even understand the passage as Jesus» commentary on his Passover meal with his disciples–albeit before John redacted the Passover to the cross (19:36). 8026 Because little dialogue occurs, however, the observation of a general symposium setting exercises little influence on interpretation. |
| The cry «Hosanna!» renders the Hebrew of Ps 118:25 , 7820 and similar Hebrew cries for salvation could address kings ( 2Sam 14:4; 2 Kgs 6:26); coupled with the branches (see below), this suggests that the crowds hoped for him as a king or national deliverer. 7821 Hence he is «king of Israel,» as Nathanael recognized (1:49). In John " s Gospel this royal expectation recalls 6:15, but on this occasion Jesus does not retreat, for his hour of enthronement on the cross is approaching. Ironically, the leaders of his people will claim no king but Caesar (19:15). 3. Scripture Fulfilled (12:14–16) The disciples did not recognize the allusion to Zech 9:9 7822 until after Jesus» death and resurrection (12:14–16), 7823 obvious as it may seem in retrospect. 7824 If extant later sources may reflect ideas circulating in the late first century, they suggest that this verse was understood messianically in early Judaism. 7825 Most ancient Mediterranean hearers would honor the image of a ruler who was merciful and kind to his enemies. 7826 John " s special touch is evident even in the details. It was not an unusual practice to abbreviate a narrative by omitting intermediaries, 7827 as Matthew seems to do on some occasions (Matt 8/Luke 7:3–4; Matt 9/ Mark 5:35 ); thus no one will be alarmed that Jesus himself «finds» the donkey (12:14), in contrast to the fuller version in the probably more widely circulated version of the passion week ( Mark 11:1–6 ). 7828 After all, even in that version, Jesus was ultimately responsible for locating the donkey ( Mark 11:2 ). But what is most theologically significant is that in John " s language Jesus finds the donkey–just as he gives the sop (13:26) and in other ways shows himself sovereign over the details of the Passion Narrative. That the disciples did not understand at first fits John " s version of the Messianic Secret. After Jesus» glorification, the Spirit would come (7:39) and cause the disciples to remember Jesus» message (14:26); his glorification thus allowed the disciples to recall Jesus» action and understand it in light of Scripture here (12:16). John had earlier offered a similar comment about the disciples after the resurrection remembering Jesus» costly zeal for the temple (2:22). The repetition suggests a key hermeneutical point for John: the biblical record and Jesus» ministry and glorification should be read in light of one another, led by the Spirit who continues his presence. 4. Immediate Responses to Jesus» Entry (12:17–19) |
| Jesus withdraws from the intense conflict in Jerusalem (ch. 5) and encounters a different sort of response in Galilee (ch. 6). The «other side» of the lake (6:1) contrasts with Jesus» usual Galilean location on the west side of the lake (e.g., 2:1, 12; 4:45–46), though the exact location is uncertain. 5972 That crowds would flock to Jesus (6:2) fits the rest of the gospel tradition (e.g., Mark 9:15 ; Matt 4:24) and what we know about the response of crowds to popular teachers. 5973 Johns mention of the «mountain» in v. 3 could reflect a minor allusion to the Moses tradition that will dominate the following discourse, especially given the repetition of the mountain in 6:15; probably Matthew had already employed the mountain image to this end (Matt 5:l). 5974 Its primary literary function here, however, appears to be an inclusio with 6:15, 5975 suggesting either that Jesus withdrew on both occasions from overzealous multitudes (6:2) or that Jesus withdrew from militant but uncomprehending followers (cf. 2:23–25) the way he had from active opponents (5:45–6:1). The nearness of the Passover (6:4) explains the flourishing of grass (6:10), which was not always available in much of the «wilderness» (e.g., 1 En. 89:28). The grass already present in the gospel tradition (Matt 14:19)–especially the «green» grass ( Mark 6:39 )–suggests that the nearness of the Passover is a genuine historical reminiscence. 5976 Grass could recall biblical images of abundant provision for livestock sometimes linked with God " s provision for his people ( Deut 11:15 ), but John " s audience would probably not seek biblical allusions in this aspect of the setting. 5977 The primary function of the grass in 6is probably simply to indicate that the ground was easier to sit on (e.g., Virgil Ed. 3.55). The mention of Passover and spring further suggests that at least a year has passed since 2in the story world, developing John " s plot. The language of this verse probably alludes to the language of 2(especially εγγς and «feast of the Jews»; cf. also 11:55; Tabernacles in 7:2), suggesting that one read both passages in light of the impending Passover; Jesus encounters rejection in both passages because he defies traditional expectations of his messianic role. 5978 The most important function of John s mention of Passover is thus that it sets the rest of the chapter in the context of the paschal lamb, and perhaps in the context of the earlier gospel tradition " s passion narrative. Just as Jesus» entire ministry becomes a transfiguration (1:14) and John places the temple cleansing before the public ministry (2:14–22) to bracket the whole, John again invites us to understand Jesus» whole ministry in terms of the passion leading to the cross. (See comments on eucharistic interpretations of the discourse, below.) |
| 1976g Review of Hans Urs von Balthasar, Engagement with God , tr. John Halliburton, London: SPCK, 1975, Downside Review 94 (April), pp.153-154 1976h Review of Alain Riou, Le Monde et l’Eglise selon Maxime le Confesseur , Théologie Historique 22, Paris: Beauchesne, 1973, Eastern Churches Review 8.1, pp.92-93 1976i Review of Benedicta Ward, The Wisdom of the Desert Fathers , Fairacres Publications 48, Oxford: SLG Press, 1975, and The Sayings of the Desert Fathers (The Alphabetical Collection) , London: Mowbrays, 1975, Sobornost: The Journal of the Fellowship of St Alban and St Sergius 7.3 (Summer), pp.219-20 1977 Articles and Lectures 1977a ’Eric Gill’, Sobornost: The Journal of the Fellowship of St Alban and St Sergius 7.4 (Winter-Spring), pp.261-9 1977b ’The Philosophical Structures of Palamism’, Eastern Churches Review 9.1-2, pp.27-44 1977c ’Poetic and Religious Imagination’, Theology 80 (May), pp.178-187 Newspaper and Magazine Articles 1997d ’Christmas as a Christian Festival’, letter to The Times , Dec 3, p.15 1978 Articles and Lectures 1978a ’A Person that Nobody Knows: A Paradoxical Tribute to Thomas Merton’, Cistercian studies 13.4, pp.399-401; reprinted in the Advent 2002 issue of The Merton Journal 1979 Books 1979a The Wound of Knowledge: Christian Spirituality from the New Testament to St John of the Cross , London: Darton, Longman & Todd; American edition: Christian Spirituality: A Theological History from the New Testament to Luther and St John of the Cross, Atlanta: John Knox Press, 1980; re-issued as The Wound of Knowledge: A Ttheological History from the New Testament to Luther and St John of the Cross , Eugene, Oregon: Wipf and Stock, 1998; revised edition: The Wound of Knowledge: Christian Spirituality from the New Testament to St John of the Cross , London: Darton, Longman and Todd, 1990; Cambridge, Mass: Cowley Pubns. 1991 Articles and Lectures 1979b ’Barth on the Triune God’ in S.W. Sykes (ed.) Karl Barth: Studies of his Theological Method , Oxford: Clarendon; reproduced in Wrestling with Angels , pp.106-149 |
| The most critical element of the setting, however, is the behavior of the crowds in 6:2. That they «follow» him (6:2) suggests the language of discipleship, though the narrative concludes by reinforcing a critical motif in Johannine soteriology: it is not those who begin to follow Jesus, but those who persevere who remain his disciples (6:60–71). Their initial faith is not fully adequate, for it is merely «signs-faith» (cf. comment on 2:23–24), based on his healings of the sick (6:2) similar to the examples John provides in 4:46–53 and 5:1–9. The rest of the narrative indicates that these would-be disciples never move beyond signs-faith, never moving from seeking what Jesus could do for them to what they could do for him (6:14,26, 30). Nevertheless, Jesus «lifting his eyes» and seeing the crowds (6:4) may recall 4:35: Jesus beholds a potential harvest (παρω occurs with «eyes» elsewhere in John only in 17:1). 2. The Human Solutions (6:5–9) As the discourse will point out, the flesh can accomplish nothing; only the Spirit can give life (6:63). Mere human power was inadequate to feed such a crowd. Although John later informs us that Judas held the money bag (12:6; 13:29), Jesus directs his question to Philip (6:5), perhaps testing one of those who has already made a profession of faith in him (1:43–46; 6:6). Jesus» signs in the Gospel test the response of those who witness them, and here Jesus tests the faith of his disciples in advance. 5979 It appears that other teachers also entrusted disciples with the funds to provide for their academy. 5980 More to the point in this instance, people also sometimes tested the genuineness of others» resolve or understanding; 5981 teachers likewise sometimes put questions to their disciples purely to test them. 5982 In the larger context of John " s Christology, an experienced reader of the Gospel might even recall God testing his people in the same way (e.g., Gen 22:1 ; Exod 15:25; 16:4; 20:20; Deut 13:3 ; Judg 2:22–3:1; 7:4; 2 Chr 32:31; Jer 17:10; 20:12 ). Jesus here tests his disciples» faith, to prepare them for larger tests to come (6:67–71). 5983 |
| Humphrey Green adds 1:2, 14e to the lines Bernard had excluded in his Aramaic reconstruction, to produce two parallel strophes (each consisting of tristich, distich, tetrastich, and a closing epistrophe of one distich). 2864 J. C. ÓNeill envisions a Greek source of three strophes, each of ninety-two syllables; to make the syllable count fit, however, he has to omit substantial material, sometimes without textual support (parts or all of 1:6–9,12d, 13b, 14a, 15,16,17). 2865 Rudolf Schnackenburg suggests four original strophes (1:1,3; 1:4,9; 1:10, 11; 1:14, 16), 2866 although he finds three sections of the completed prologue (1:1–5; 1:6–13; 1:14–16 or 18). 2867 Coloe finds two sections with three strophes each, reflecting the structure of Genesis 1 . 2868 Mathias Rissi sees eight parallel lines in four strophes in 1:1–13, but suggests that 1:14–18 represents a poem of a completely different structure. 2869 Boismard " s inclusio (the Word as God in 1:1,18) is very likely, 2870 but his chiasmus is forced (especially making 1re-creation, and 1:4–5 a «gift»); it produces uneven symmetry in line counts and subordinates more prominent elements of meaning to those which can fit the parallels he seeks. 2871 Unfortunately, these are not the most speculative proposals. Teeple believes that the original Jewish hymn " s Logos was accidentally identified with Jesus as the hymn was reworked by a gnostic redactor. 2872 W. Bindemann thinks that the verses about John the Baptist were added at the hymn " s incorporation into the Gospel (not unreasonable by itself), and that it was originally a Jewish wisdom hymn expanded by Hellenistic Jewish gnosticizing and transformed into a Christian hymn by adding land l:17bc. 2873 David Deeks finds two sources for John " s prologue: a Christian gnostic myth 2874 and a source from John " s church. 2875 He contends that a scribe added 1:7c, requiring the addition of material in 1:8–9 to explain 1:7c; 2876 1is either from the gnostic source or is a later addition; 1was added by pro-Baptist scribes; 2877 l:14e, 16b-17 were probably added by a Paulinist redactor after publication, and these conclusions allow us to trace the history of the Gospel after its publication. 2878 In contrast to most scholars (who merely subtract from the prologue), Paul Trudinger revives the view that the prologue originally included 3:13–21, 31–36 (but not 1:6–8, 15;3:22–30). 2879 |
| The blind man himself becomes a paradigm of growing discipleship; when he confesses Jesus openly, he moves from recognizing him as a «man» (9:11) to a «prophet» (9:17) and a man from God (9:33), and with Jesus» revelation recognizes him as «Son of Man» and «Lord» (9:35–37). 7011 The end of this account contrasts starkly with the man healed in ch. 5 who did not proceed to become a disciple (5:1–16); for point-by-point contrasts with that account, see comments there. This man, like others who did the truth, would come to the light (3:19–21; cf. 9:3; 5:14). 1. Jesus Heals One Blind from Birth (9:1–7) Blindness «from birth» was considered especially difficult, 7012 though John mentions the duration of the malady (9:1; cf. 5:5) at least partly to lead into the disciples» question of who merited his birth in this state (9:2). Ancients generally believed that, under extraordinary circumstances, blind persons could be healed; 7013 thus some contended that Isis both cured eye diseases and made blind, 7014 and in a list of healings at Epidauros, the lame and blind appear in a summary (perhaps as the most dramatic cures). 7015 The Jesus tradition multiply attests that Jesus healed some blind people; 7016 there the opening of blind eyes, like the healing of the lame (5:9), reflects signs of the messianic era (Isa 35:5–6). Redaction critics often argue that, given Jesus» reputation for healing blindness and the pre-70 character of traditions like the pool of Siloam, the core account (9:1, 6–7) is authentic, the rest being Johannine theologizing on that story. 7017 Most regard 9:22, along with 12and 16:2, as a reflection of the situation with which the Johannine community was struggling. 7018 Whatever John " s degree of adaptation here, he certainly seeks to be relevant to his audience. In contrast to the staging of the rest of the Gospel, Jesus is missing from twenty-seven of forty-seven verses; to merit such extended discussion without Jesus» presence, the circumstances of the story must be particularly relevant to the experience of John " s audience. 7019 1A. The Timing (9:1) |
| Nicodemus, by contrast, had to be named because he recurs in 7and 19:39.) The contrast between Nicodemus and the Samaritan woman (as well as some other characters) would frustrate a normal ancient Jewish reader " s expectations (although John s own original audience already may be predisposed to suspect that the Judean elite is more hostile); in matters of ministry as well as Christology, one dare not judge by outward appearance (7:24). Because Nicodemus eventually believes (19:39), this text illustrates the wide spectrum of believers in Jesus. 5210 Other, more subtle narrative connections are also possible, like the comparison with Jesus» crucifixion scene, the epitome of his rejection by his own people in contrast to the positive Samaritan reception. 5211 1. Theological Themes in the Narrative Jesus crosses at least three significant barriers in the story: the socioethnic barrier of centuries of Jewish-Samaritan prejudice; the gender barrier; and a moral barrier imposed by this woman " s assumed behavior. The heart of the story appears in 4:23–24: the Father has been seeking true worshipers who will worship him in Spirit and truth, and that was why the Father sent Jesus (4:4) to this particular woman. Outward markers, which John " s religious contemporaries would contemplate, such as her gender, religious tradition and ethnicity, and past moral activity, prove irrelevant in revealing the sort of person God seeks to worship him. Indeed, whereas Jesus sought Philip (1:43), he did not seek out members of the religious elite; even open-minded Nicodemus had to come to Jesus (3:2); but Jesus went to great lengths and took serious risks to reach the Samaritan woman. 5212 All of these barriers appear individually in other Gospel traditions. Thus Jesus ministers to Samaritans in Luke (10:33; 17:16–19), 5213 and Gentiles appear at notorious points in Mark (7:26–29) and Q (Matt 8:5–13; Luke 7:1–10); the later church found these few traditions particularly usefu1. Still more clearly, women appear in prominent roles in the gospel tradition, 5214 with an undoubtedly historical core. 5215 Although later Christians like Paul seem to have moderated this emphasis for apologetic reasons, many of these traditions, distinctly progressive by ancient Mediterranean standards, remained. 5216 Jesus» banquets with sinners, as well as complaints of the pious against this practice, are also significant in the tradition and undoubtedly reflect a historical nucleus. 5217 Mark " s account of the Syro-Phoenician woman combines two of these issues, 5218 but John " s account of the sinful Samaritan woman underlines three of these issues latent in the Jesus tradition. |
| 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). |
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