| That Jesus taught in synagogues is not to be doubted ( John 18:20 ; Matt 4:23; 9:35; 12:9; 13:54; Mark 1:21, 39; 3:1; 6:2 ; Luke 4:15–16, 33,44; 6:6; 13:10). Although supplanted by a more elaborate structure in the late second century, evidence remains for the first-century synagogue in Capernaum. 6241 Synagogues were community centers 6242 the use of which was hardly restricted to particular days; especially in seasons when work in the fields was slower or in areas where the sick congregated, Jesus could have easily drawn large numbers of people to local synagogues. These buildings were also used for study and teaching of Scripture. 6243 But John may have a special reason for mentioning the synagogue here: it is a place of division, controlled by those less receptive to the message of Jesus (9:22; 12:42; 16:2). Thus it becomes, for this story and for much of John " s own audience, the occasion for misunderstanding Jesus, and deciding between stumbling and perseverance (6:60–71). That Jesus «taught» there might recall 6:45, where those who genuinely heard him were those already taught by God. 1B. Misunderstanding and Explanation (6:60–65) Many of Jesus» hearers considered his statement «difficult» (σκληρς, 6:60). The term connotes harshness and difficulty in following rather than merely difficulty in understanding: 6244 «not hard to understand, but hard to accept.» 6245 Nevertheless, it was hard to accept because they misunderstood it, as is characteristic of those who hear Jesus without faith. For John " s implied audience, the rhetorical question of 6(«Who is able to hear?») is answered by 6and 6(no one is able unless the Father draws them) and 6(whoever hears comes). 6246 Even his disciples did not always understand initially, but they would in the end because they persevered (16:25,29–30). Most of Jesus» hearers in 6:60, however, would fail to persevere (6:66). That the saying was difficult for them to «hear» (6:60) may recall 6or the «heed» sense of «hear» (cf. 5:24), further developed later in the book (cf. 8:43,47; 10:3). |
| 5452 Mercantile or urban aristocratic women might have more substance, but they would not need to come to draw at the well; a favorable and significant divorce settlement might also require both her innocence and having entered the marriage with a substantial family dowry. 5454 Many ancient hearers would assume dangerous a woman who had outlived many husbands (Martial Epigr. 9.15; Tob 3:7–10); some Tannaim even ruled that she should be forbidden to marry after the second or third husband (t. Šabb. 15:8). 5456 Juvenal Sat. 6.229–230. Commentators often declare that Jewish teachers prohibited divorcing and marrying more than three times (Lightfoot, Gospel, 134; Hunter, John, 48). 5459 Men also viewed a woman known to have been immoral as «cheap» (Catullus 62.46–47) and able to be treated as a prostitute without serious blame to the man (Cicero Cael 20.48–49). 5461 Smith, John (1999), 115. On the perceived morality of such behavior, see 4B above; but the position of «your» is not necessarily emphatic. 5463 Aristippus reportedly defended living with a woman who had lived with many other men by comparing her to a used house or boat (Diogenes Laertius 2.74). 5464 Taylor, Immerser, 121; John Chrysostom regards this narrative s woman similarly before her conversion (Hom. Jo. 12). Gentiles also viewed a «loose» woman as a prostitute but, so long as she was unmarried, did not condemn much the men who took advantage of her (Cicero Cae1. 20.49). 5466 Brant, «Husband Hunting,» seems right to suggest that she could have viewed Jesus, a round character, as desirable, though this narrative (in contrast to 12:1–8) includes a comic upturn; this fits the woman-at-the-well-type scene (Zimmermann, «Brautwerbung»; comments above); Fehribach, Bridegroom, 45–81, esp. 80–81 (her and her people as symbolically married to Jesus). 5467 See Xenophon Mem. 3.9.18; this may be comparable to stories about his academic concern for Alcibiades, in whom most men had other (sexual) interests. 5468 Bruns, Art, 25 attributes the absence of a festival here to the fact that Samaritans did not celebrate Jewish festivals. But the Samaritans did keep (and still do keep) Passover on Mount Gerizim. Conversely, Guilding " s lectionary thesis here expects the reader to believe that a Samaritan woman knew the Jewish synagogue lectionary, which is not reasonable (Morris, Lectionaries, 34, 209). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Patriarch Kirill: Changing One’s Outlook Will Help One Defeat the Passion of Alcoholism Pravmir.com team 12 September 2020 Photo: Oleg Varov/foto.patriarchia.ru On September 11, 2020, the feast day of the Beheading of the Holy and Glorious Prophet, Forerunner and Baptist John, His Holiness Patriarch Kirill of Moscow and All Russia officiated the Divine Liturgy at St. Alexander Nevsky Church in Moscow, reports the official website of the Russian Orthodox Church. On this day, the Russian Orthodox Church prays for those suffering from the ailment of wine drinking or drug addiction. The celebration of the Day of Sobriety on August 29 (September 11) on the day of the Beheading of St John the Baptist was established by the Russian Holy Synod in 1913. Its celebration was interrupted in Soviet times, but reestablished by the Holy Synod of the Russian Orthodox Church on July 25, 2014 During the Liturgy, His Holiness Patriarch Kirill offered prayers for the healing of those suffering from the pernicious passion of wine drinking and drug addiction. At the end of the service, the Primate of the Russian Orthodox Church delivered the following sermon : On the feast day of the Beheading of St. John the Baptist, the Church prescribes strict fasting so that, as the typikon says, “we would not become accomplices to Herod’s gluttony.” After all, had King Herod abstained from winebibbing, which inflamed his pride and other passions, then perhaps he would have come to his senses and not given the order to behead St. John, whom he himself revered as a righteous man. Unfortunately, people often commit irreparable sinful acts under the influence of alcohol; in a state of intoxication, they do things they would never allow themselves to do when sober. Sometimes, such acts destroy not only their lives, but the lives of those around them. Discussing this, St. Tikhon of Zadonsk warns: “A drunken man is capable of all kinds of evil; gives in to all kinds of temptations” (Homily on the feast of the Entrance of the Most Holy Theotokos into the Temple). |
| The title «Spirit of truth» is undoubtedly particularly relevant to the Farewell Discourses because of the earlier identification of Jesus as the truth (14:6). 8720 This again binds the Spirit to Jesus. 4. Coming and Staying (John 14:15–20) If the disciples keep Jesus» commandments (14:15), especially loving one another to the death (13:34–35), he will send them another Advocate to minister for them in his stead (14:16–17). Thus, when Jesus comes to them after the resurrection to give them resurrection life (14:18–19), he will in some sense remain with them–indeed, in them (14:20). Although John presupposes that his audience knows of Jesus» ascension (20:17), like Matthew he does not narrate it because, as in Matthew, Jesus in some sense remains among his people (Matt 28:20). Those who love Jesus keep his commandments (14:15, 21; cf. 21:15); those who keep his commandments will abide more securely in his love (14:21; 15:10). What Jesus describes here is not a formula–it is far too circular for that–but the pattern for a developing relationship. For discussion of the significance of the commandments of 14:15, see comment on 14:21–25. 4A. The Paraclete Brings Jesus» Presence (14:16–17) For discussion of the «Paraclete,» the «Spirit of truth,» and possible legal implications of the image, see the lengthy introductory sections above, pp. 953–71. Of primary significance in these verses is the relation of the Spirit to Jesus; he is «another Paraclete,» Jesus» «successor» (see discussion above). Further, like Jesus, the Spirit may be related in some manner to the image of divine Wisdom in early Jewish sources (see discussion above); if this connection is likely, then just as Jesus» opponents attacked the very divine Word they claimed to uphold, so do the opponents of John " s audience attack what they purport to defend. Later, after Jesus returned and the disciples were empowered, disciples would be able to ask what they wished in Jesus» name (16:26), but until that time they remained dependent on Jesus, who would secure the other Paraclete for them (14:16). Clearly, the Father must authorize the Spirit " s sending (cf. Acts 5:32; 1Pet 1:12 ), but Jesus also plays a direct role in it (15:26; 16:7; cf. 3:34; Luke 24:49). Further, as the Father dwelled in the Son (14:10), so would the Spirit dwell in the disciples (14:17). The remaining of the Spirit with them «forever» (14:16) reflects language familiar in the Johannine circle (cf. 2 John 2 ; perhaps John 8:35 ); just as the Spirit «remained» on Jesus (1:32), the Spirit would remain with the disciples (cf. 1 John 2:27 ). The disciples, ready to lament Jesus» departure, would in fact obtain his continuing presence by the Spirit once he was glorified! |
| In this narrative the Sabbath first appears here (9:14; note the repetition in 5:9–10,16, 18); 7097 though not strictly relevant to the man " s healing, it is essential to the Pharisaic condemnation of the healing. John himself does not think that Jesus violates the Sabbath; rather, he employs Sabbath controversies as a stage on which to articulate his high Christology. 7098 Sabbath violation is a necessary foundation for the charge that Jesus is not from God (9:16), which allows some to respond to Jesus» recent claims to be from God (8:42), not to have sinned (8:46), and to call on others to «keep» his word (8:51) when he does not in fact «keep» God " s laws like the Sabbath (9:16). John " s title «the one once blind» heightens for the reader the irony of his current interrogation. 7099 A key term throughout the entire account of the blind man " s healing is οδα, and the term is largely restricted in this account to the man " s controversy with the authorities (9:12, 20–21, 24–25, 29–31). If this story is directly relevant to the experience of the Johannine community, as most scholars since Martyn have argued (see introduction; cf. also 12:42; 16:2), the text suggests that a primary issue of controversy was the matter of epistemology: the authorities make claims to knowledge about Jesus, namely that he is sinful (9:24), based on their interpretation of Torah (9:29). By contrast, the healed man appeals to his experience (9:25), which at this point is all he has; his attempt to offer an argument from biblical principles is rebuffed in any case (9:31). As Culpepper points out, the interrogators who hold power in the situation diplay excessive confidence, making frequent assertions that contrast with the healed man " s «pleas of ignorance.» This establishes «a classic contrast between a braggart (an alazon in Greek drama) and the ironist (an eiron). With delightful subtlety, the narrator shows us the man " s insight and exposes the Pharisees» blindness.» Through most of the account the blind man does not know (9:12,25) or knows only what he sees (9:25); the Pharisees, who assert that Jesus is not from God (9:16), claim what they do know (9:24, 29). 7100 This is comic relief at the Pharisees» expense; the blind man serves a function like Socrates in Platós dialogues, though less cognizant of the direction his dialogue will take. Philostratus (Vit. soph. 1.480–481), claims that philosophers (like diviners) start by admitting ignorance and pursuing knowledge, whereas sophists (like mantics) begin with confident assertions of knowledge. To the limited extent that this distinction holds, the interrogators start more like sophists (9:24, 29), whereas the man " s knowledge emerges after reflection (9:31). |
| 8972 The Love Commandment (15:8–17) . Love is both the fruit of remaining in Jesus (15:8) and the commandment that functions as the condition for remaining in Jesus (15:10,12). The close connection between the fruit and the commandment suggests that in Johannine as well as Pauline theology, essential works for «staying in» are simply the fruit of genuinely being in and continuing to depend («believe») as one did to «get in» (cf. Gal 5:22–23 ). As Jesus concludes his words about believers» love for one another and God " s love for them (15:9–17), and before he begins his words concerning the world " s hatred for them (15:18–25), he illustrates the intimate love relationship between himself and believers in one more way. The contrasts between love and hatred, friendship and enmity intensify the portrait of friendship here; ancient Mediterranean social wisdom recognized that having friends meant sharing onés friends» enemies and so one could not have friendships without also having enemies (cf. 15:18, 20). 8973 1. God Loves Those Who Keep His Commandments (15:8–11) These verses require less background because they repeat ideas already emphasized earlier in the discourse. Some important emphases emerge here, however. In 15:8, the Father is glorified not only by Jesus» fruit-bearing sacrifice (12:23–24) but also by disciples bearing the fruit of love (13:35); they might «bear much fruit» through laying down their lives in love as Jesus did (cf. 12:24). Further, it becomes clear that the sort of intimate union Jesus promises the disciples is not merely a mystical experience but a relational encounter, for he gives it content with the term «love» (15:9–10). 8974 Disciples demonstrate this love concretely by obeying Jesus» commandments (15:10; cf. 14:15,21; 15:14), 8975 just as Jesus obeyed the Father " s command to lay down his life (10:18; 14:31). Jesus likewise demonstrated his love for the Father by keeping the Father " s commands (14:31) and so also merited the Father " s love (10:17). Protestant scholars may feel uncomfortable with the condition of obedience for God " s love in this passage, but throughout John the initiative comes from God, who then provides more love in response to human obedience and perseverance; what is portrayed is, as mentioned above, not a formula but a developing relationship. In the Synoptics as well, onés continuance in grace depends on onés granting grace to others (Matt 6:12, 14–15; 18:35; Mark 11:25 ; Luke 11:4). This may also fit ancient Mediterranean perspectives on benefactors» relationships with their dependents. 8976 But whereas the tradition followed by Mark and the other Synoptics links love toward God and neighbor as parallel commands, John " s reports link them more directly: 8977 those who keep God " s or Jesus» commands (most important, to love one another) thus remain in God " s or Jesus» love (13:34–35; 15:10). 8978 |
| A survey of Jesus» «works» in the Fourth Gospel will indicate that these may include miraculous signs (5:20, 36; 7:3; 9:3–4; 10:25, 32–33, 37–38; 15:24) but also his mission as a whole (4:34; 17:4). One might also apply the term to Jesus» ethical deeds (3:19–21; 7:7; 8:39, 41). 8505 Thus Jesus might refer to his followers multiplying his righteous acts because there would be more of them to do them; 8506 thus «keeping commandments» in 14may include doing the Father " s «works,» because «works» in this Gospel includes doing God " s wil1. But the ethical nuances, while probably present, are probably not primary here. The «commandments» of 14match more properly the line of thought in 14:21, 23–24, where they function as prerequisites for more fully acquiring or maintaining Jesus» presence, suggesting that 14has more to do with 14:16–17 than with 14:12–14. In John most ethical uses of the term apply to others besides Jesus, who «works» in this context, and the immediate context is probably one of miraculous works (14:10–11), for it echoes 10:32, 37–38, which probably reflects Jesus» recent healing of a man born blind (9:3–4). Jesus had done many signs (20:30), and the world itself could not contain them all (21:25), but somehow his followers could do more works, whether by virtue of their numbers or the new state in salvation history. Thus disciples should do miraculous works through faith (though such signs by themselves cannot produce adequate faith and must be supplemented with proclamation, which remains central; cf. 20:29) as well as continue Jesus» ministry in other respects. This idea is consonant with the disciples joining the Spirit as witnesses (15:26–27) and the Spirit presenting the living Christ through their word (16:7–11); in short, disciples would reflect the life of Jesus present in them the way branches revealed the life of the vine (15:1–8). The reason for «greater» works may be debated. Some contend that the works are greater because Jesus worked in only one land whereas his followers work everywhere; 8507 or that the work would be multiplied because no longer confined to one person " s ministry; 8508 or because the disciples participate in the newer and greater phase of redemptive history after the completion of Jesus» earthly work («because I go to the Father»). 8509 In any case, «greater» works imply greater magnitude than one has seen in Jesus» earthly ministry (for this sense of «greater magnitude,» see the parallel language of 1and 5:20). The promise of «greater works» calls John " s audience to look not only backward but also to the present, where Christ continues to remain active through his presence by the Paraclete and his proclaimed word. 8510 |
| 19:12). 10321 Mere association with one condemned for treason could lead to a person " s execution under paranoid rulers; 10322 » granted, Pilate hardly viewed Jesus as a threat, but Joseph could not be sure of this. Although Joseph " s social status might have afforded him some measure of protection, the general aristocratic view in the ancient Mediterranean (although particularly severe under Pilatés patron Sejanus in Rome) was that the prominent were the most notorious targets 10323 and that prominence often aroused envy, hence hostility, from others. 10324 Even detention on criminal charges involved great shame, which created severe social pressure on people of status to abandon ties with the prisoner. 10325 Burying the dead despite prohibitions against this practice, 10326 or in the face of other dangers, 10327 functions as a model of courage in ancient texts, and disciples could elsewhere perform this function ( Mark 6:29 ; Iamblichus V.P. 30.184; 35.252). Thus the tradition prefers Joseph " s devotion at this point to that of the long-term disciples, 10328 though perhaps Joseph " s status (like the women " s gender, 19:25) would render him less vulnerable to retaliation. 2C. Nicodemus But whereas tradition strongly urged some comment about Joseph, John " s distinctive interest is in Nicodemus. 10329 Both texts that mention Nicodemus after the first occasion explicitly recall the reader to the first occasion (7:50; 19:39). Nicodemus had come to Jesus «by night» (3:2; 19:39) but, as a ruler of the Jews (3:1; 7:48), had subtly defended him (7:50–52); now he openly risks his reputation and security to honor him. Nicodemus becomes a paradigm for the secret believers among the «Jews» (12:42–43): John invites them to go public with their confession of faith in Jesus. 10330 Yet both Joseph, here said to be a «secret» disciple of Jesus (19:38), and Nicodemus, who came «by night» (19:39), now render a service to Jesus that is potentially dangerous– a service the long-term disciples were unwilling to offer (cf. |
| 6097 Like Roman clients, the crowds join Jesus» «entourage» just for «a handout of food»; 6098 clients in return sought to advance their patrons» political ambitions (which makes sense of 6:15). It was also known that people commonly listened to famous speakers for leisure or entertainment, not with an intention to change. 6099 They seek bread which «perishes» (6:27; cf. 6:12), so that those who depend on it alone likewise perish (cf. 6:39; 12:25). Jesus summons them to seek instead the bread which «endures» or «abides» (6:27; cf. 6:56) for eternal life (cf. 6:40; 10:28), which the Son of Man would give them (cf. 6:33; 10:28). In the beginning, their misunderstanding parallels that of the Samaritan woman (6:34; 4:15), 6100 though unlike her, most of them do not come to faith in Jesus within the duration of the narrative. Works (6:27–29) were central in Jewish ethics (e.g., Wis 9:12; see further below); John returns to this theme from a different angle in 8:39–41 (cf. also 3:21; 7:7). Some circles of early Christian polemic opposed faith and works to each other against traditional Jewish soteriology or some early Jewish-Christian soteriology ( Rom 3:27–28; 9:32 ; Gal 2:16; 3:2, 5 ); 6101 but John redefines the term «work» rather than disparaging it. 6102 That he redefines it is fairly plain: rather than laboring for actual food (as most of them would do during most of the year), they should work for what the Son of Man would «give» them–the familiar sense of «giving» providing an image disjunctive with the familiar sense of «work» (except perhaps to servants). Here Jesus» hearers, invited by him to work for eternal life (6:27), wish to know how Jesus defines «work» (6:28). 6103 Jewish tradition never isolated works from faith. 6104 Yet in contrast to their tradition (in which faith was often one work among many), Jesus defines the work essential for eternal life as faith in him (6:29); this proves to be the one work they are unwilling to do (6:30; cf. 6:41, 52, 66). With typical Johannine double entendre, they identify Jesus» «signs» with his «works» (6:30; cf. |
| 1 John 3:17 ); but in the gospels which record the saying, the emphasis is on the priority of Jesus and/or the urgency of serving him while he remains with them, since he was soon to depart. 5. The Danger to Lazarus (12:9–11) The narrative (12:10–11) rings with irony: Jesus went to Judea, risking his life to give life to Lazarus; now Lazarus " s new life may cost him his life. The paradigm for disciples could not be clearer: those who would follow Jesus must be prepared to die (12:25,27), for the world will hate them and wish to kill them (15:18; 16:2). But faith would not be decreased by such martyrdom-producing new life; the sign of Lazarus " s new life brought others to faith (12:11; cf. 11:45,48). 7534 He would also go to Lazarus, who was dead (11:14–15), which Thomas ironically misinterprets–yet inadvertently correctly applies–as lesus going to the realm of death and his disciples following him there (11:16). 7535 Since «friend» applies to all disciples (15:15), there is no reason to find in the cognate «beloved» (11:3) an allusion to the «beloved» disciple (pace Nepper-Christensen, «Discipel,» and others; see our introduction, pp. 84–89) or to one of two such disciples in the Gospel (Vicent Cernuda, «Desvaido»). 7537 There are other exodus parallels (e.g., 3:14), but paralleling the signs and plagues could work at best only at the level of general categories (contrast explicit parallels in Rev 8–9; 16): perhaps darkness for healing the blind (Exod 10:21–22; John 9:5 ), but then why does John mention darkness in 8and 12:35, 46 but mention only «night» in 9:4? Crop-destroying locusts (Exod 10:13–14) could oppose the bread of life, but its exodus background is really manna; likewise, Jesus heals (4:50–53; 5:8–9; 9:7) but the object is not boils (Exod 9:9–11). 7538 Pearce, «Raising»; cf. the caution of Smith, John (1999), 217. A connection with Luke 10:38–39, while unlikely, is more plausible than the allusion to the parable of Lazarus (Luke 16:20; the figure in the parable–who is not raised–could as easily derive from the event later reported in John; both stories are quite different, as noted by Streeter, Gospels, 389); Eleazar was a common name (see below). |
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