| But Jewish piety recognized that God might help those who were otherwise alone, 9370 and in this Gospel, Jesus has affirmed that he is not alone (8:16) because the Father is with him (8:29; 16:32). 9371 This affirmation might reflect the consistent portrayal of Jesus as triumphant in John " s Passion Narrative, as opposed to the tradition in the Synoptics, or might even answer theological questions raised by Mark. Whereas, in Mark, Jesus» cries in anguish can be interpreted as a sign of the Father " s temporary abandonment ( Mark 15:34 ), here Jesus affirms that the Father is with him without interruption ( John 16:32 ; cf. Luke 23:46). Finally, Jesus encourages his followers with a summary: great hardship awaits them, but in going to the Father through his death and consequent resurrection, Jesus has overcome the world (16:33). 9372 In the context of John " s Gospel and early Christian eschatology, this note of triumph is not merely the Stoic notion of being unconquered no matter what the suffering 9373 but a promise that evil and suffering do not ultimately prevail for Christ " s followers. Jesus had spoken to them the words of this final discourse (cf. «spoken these things» in 14:25; 15:11; 16:1,4,6; 17:1) to bring them encouragement. Even so, the «peace» he promises here (16:33; cf. 14:27) would become more fully theirs only at Jesus» resurrection appearances; this «peace» (16:33) would come through Jesus» defeat in the eyes of the world, through which God brings victory in the resurrection (20:19, 21, 26). 9374 The summons to be of good courage, θαρσετε, was a general exhortation and comfort, 9375 appropriate, for instance, to wish-prayers, 9376 exhortations before battle, 9377 promises of God " s faithfulness to his people, 9378 and burial epitaphs. 9379 The disciples would face tribulation in Jesus» death (16:21) and in sharing his sufferings afterwards (Rev 1:9), but this did not mean defeat. In the theology of the canonical Johannine corpus, believers overcome the evil one and the world by faithful obedience (1 John 2:13–14; 4:4), trusting in the accomplished victory of Christ (1 John 5:4–5). Such overcoming also demands persevering (Rev 2:7,11, 17, 26; 3:5,12, 21; 21:7), especially achieved through martyrdom (Rev 5:5; 12:11; 15:2). 9380 Ironically–quite in contrast with the world " s view of victory 9381 –it is accomplished even when the forces of the world «overcome» the saints in a worldly sense (Rev 11:7; 13:7), in view of Christ " s future defeat of the world " s forces (Rev 17:14). |
| 10270 More important, the distinction may fail to account for some of the versés language. The disciplés «witness» is in the perfect tense in 19:35, suggesting completed past action with continuing effects in the present; this could be used, however, even of a present speaker about a completed witness (1:34; cf. 3:26; 5:33). 10271 Yet the present tense of λγει probably suggests that the subject of the verb is the narrator (as in 21:24). One could argue that the witness of the beloved disciple continues to speak because inspired by the Paraclete (16:7–15), like that of John the Baptist (historical present in 1:15); but usually the Baptist " s completed witness appears in the aorist (1:7–8, 32) or perfect (1:34; 3:26; 5:33) tense. One need not read λγει as the voice of the narrator, but it seems the most natural way to take the verb here. We argued in the introduction that the narrator appears identical with the beloved disciple (the witness in 21is said to be the writer), although dispute on the matter will surely continue (especially among those skeptical concerning the testimony of 21:24, which most regard as an addendum or an addendum to an addendum). In any case, the beloved disciple is likely the witness in this text. He appears primarily in the narrative concerning the night and day of the eve of Passover and after the resurrection (13:23; 20:2–10; 21:7,20–23, 24); most significantly, he is the only «disciple» so designated to appear in this scene (19:26–27), which supports the likelihood of his presence here. 10272 John declares that Jesus had to die before the soldiers could break his legs (19:31–33) to fulfill the Scripture about none of his bones being broken (19:36); blood and water flowed from his side (19:34) to fulfill the Scripture about looking on the one whom they pierced (19:37). Once Jesus died, the Father spared his body this final indignity. That Jesus» bones remained unbroken to fulfill Scripture (19:36) invites the informed reader to consider which text or texts John intends. |
| However, the formality of worship really goes back to Judaic practices starting 13 centuries before Christ with the exodus of Israel from Egypt. God, through Moses, gave explicit details about a very orderly and elaborate form of worship centered around the Tabernacle or Temple. Why? Because God knows how easy it is for mankind to argue about worship practice differences to the point of confusion (Acts 19:32), prejudice (John 4:20), and violence (Genesis 4:3-8). It is not hard to look through the history of mankind and find wars which were in part justified over disputed religious beliefs and practices. Though inter-faith conflict will likely continue (John 17:14), God wants to prevent intra-faith conflict within His Church (John 17:22-23). Therefore, it is necessary the Church be unified in Her worship practices. The Orthodox Church has kept the unity of the Faith in part by preserving a precise formula in Her worship. In doing so, the Orthodox Church has avoided a lot of dissension that has plagued other branches of Christianity. The Need For Attention and Remembrance “Observance” denotes the need to pay attention and to remember. Six times during the Divine Liturgy the priest or deacon is giving the exhortation “Let us be attentive.” God doesn’t want us to just show up at church and habitually say and do the rites while our minds are occupied with work, grocery lists, or a recent argument with our spouse. Such worship is not “in spirit and in truth” (John 4:23-24). God desires we focus on what every word said and every gesture made alludes to within the Divine Liturgy (and other worship services). This takes discipline on our part, but it is through discipline we become righteous sons and daughters of our Father (Hebrews 12:4-11). Observing the Divine Liturgy disciplines us to “fix our eyes on Jesus, the author and perfecter of our faith” (Hebrews 12:2). It is only by being attentive we will gain understanding (Proverbs 4:1, 20; 5:1; 7:24; 22:17), find God’s direction for us (Exodus 23:20-21), and enjoy His blessing (Deuteronomy 7:12-13; 28:13). Attending to the teachings of the Church both through Scripture (2 Peter 1:19) and Tradition (Hebrews 2:1) keeps us from drifting into heresy. A good Biblical definition of observance, that we should remind ourselves of as we enter a church, is: “Mortal, look closely and listen attentively, and set your mind upon all that I [God] shall show you, for you were brought here in order that I might show it to you” (Ezekiel 40:4; see also Isaiah 28:23; 34:1). |
| Jesus then prays for the Father " s «glory» (12:28), a characteristically Johannine equivalent for the earlier passion tradition " s «your will be done» ( Mark 14:36 ). The context has already reminded the reader that Jesus had come in the Father " s name (e.g., 12:13) and that the hour had come for Jesus» glory (12:23), which was inseparable from the Father " s glory (13:32). This prayer may represent the nucleus which is continued and developed more fully in Jesus» next and final Johannine prayer in ch. 17, which begins with a prayer for God " s glory (17:1–5). Prayers for God to glorify his name were common 7878 –for example, the petition for the sanctification of God " s name in the Kaddish, after which the Lord " s Prayer is probably patterned. 7879 In the context of the Fourth Gospel, however, this prayer for «glory» is a prayer for the hastening of the cross (7:39; 12:23–24); as in Mark 14:36 , Jesus dislikes his impending death ( John 12:27 ) but he nevertheless submits to his Father " s plan (12:28). Responding to Jesus» prayer, a «heavenly voice,» an earlier oracular form the rabbis later called a bat qol, publicly confirms Jesus» mission in 12:28. 7880 This heavenly voice appears frequently in later rabbinic texts, 7881 but its antiquity seems assured in view of sufficient analogues in a wider range of early Jewish and Mediterranean literature (cf. Dan 4:31 ). 7882 Later rabbis considered the bat kol subordinate to Scripture and prophecy, but its appearance in conjunction with such other revelatory testimonies in the Fourth Gospel provides a corroborating function (as in Mark 1:3–11 ). 7883 Having omitted an audible heavenly voice at Jesus» baptism and transfiguration (because he has omitted both events, making Jesus» whole public ministry a transfiguration of sorts), John may feel free to introduce a heavenly voice here. But if John has an independent tradition, one cannot argue against authenticity simply on the grounds that «this oracular response conforms to no known type of oracle.» 7884 One could as easily argue the opposite; whereas the bat qol did not always conform to oracular form, or God might not be expected to conform only to Greco-Roman oracular forms, one would expect a rhetorically polished writer to conform newly composed oracles to accepted oracular form. In the final analysis, neither direction of argument carries much weight; if John rewords Jesus» teachings and other tradition in his own style, one would expect the same for this bat qo1. Ironically, it is rejection by his opponents (12:19, 33, 37) that provides the context for Jesus» ultimate glorification in this Gospe1. 7885 |
| Apparently unaware of Jesus» previous sign known to Johns audience (2:1–11), the authorities now demand a sign (2:18; cf. again 6:30). 4696 In the logic of his contemporaries, 4697 if Jesus acts on Gods authority, he should be able to demonstrate it supernaturally. (John likely borrows this demand for a sign from authentic Jesus tradition, as appears in Mark 8:11 , which was already applied to the resurrection, perhaps as early as the Q tradition in Luke 11and Matt 16:1–4.) 4698 Paradoxically, however, those without power (2:9) and the more open-minded among those in power (3:2) already know of Jesus» attesting signs. Likewise, some characters in the context need only very small signs to believe (1:48–49; 4:18–19,29), in contrast to these sign-demanding Judeans. 4699 By inviting them to «destroy» the temple of his body (2:19), that is, kill him (cf. 8:28), 4700 Jesus stands in the prophetic tradition of an ironic imperative (e.g., Matt 23:32). 4701 Yet without special illumination, his hearers were doomed to interpret the riddle wrongly, as Jesus» opponents throughout the Fourth Gospel habitually misunderstand him, requiring the evangelist to offer inspired interpretation. 4702 Jesus» words could be understood as referring to the natural temple, which is how the «false witnesses» of Mark " s tradition seem to have understood them ( Mark 15:29 ; cf. Acts 6:14). 4703 One could speak of building the second temple as «raising» it up (εγερειν, Sib. Or. 3.290). 4704 John " s εγερω thus functions as another Johannine double entendre, misunderstood by interlocutors in the story world while clear to the informed audience. 4705 «In three days» is equivalent to «on the third day»; part of a day was counted a whole. 4706 In some traditions of uncertain date the soul hovered near the corpse for «three days» after death; 4707 one might also think of resurrection or resuscitation in Hos 6:2 ; Jonah 1:17. But «three days» has so many possible referents 4708 that, apart from a retrospective understanding, his opponents within the story world could not catch an allusion to his resurrection. To Johns audience, however, the allusion is clear, intensifying their distaste for the ignorance of Jesus» opponents who lack the critical revelatory knowledge that John s audience possesses. 4709 |
| 4036 This portrayal fits other early Christian images (e.g., 1Pet 1:19 ; 4037 Rev 5:6; 7:14). 4038 In Rev 5:6, 9, the «lamb having been slaughtered» is the Passover lamb whose blood delivers God " s people from the coming plagues (7:3), but also (in 6:9) the lamb in union with whom the martyrs are portrayed as sacrifices beneath the altar (where the blood of sacrifices was poured in the Hebrew Bible). 4039 That the Fourth Gospel later portrays Jesus» death in terms of the Passover lamb (18:28; 19:36) and writes in the context of a new exodus and a new redemption (1:23) expected by Judaism indicates that this is the sense of «lamb» in view in the Fourth Gospe1. 4040 1B. Historical Tradition or Johannine Theology? Where John covers the same ground as the Synoptics (e.g., 1:30–33; 12:25), it is clear that even when he employs Johannine idiom, he normally develops earlier tradition. John himself testifies that he employs his traditions very selectively, and had a sufficient number from which to choose those he found most appropriate to his purpose (20:30–31; cf. 21:25). A choice between Johns theology and his tradition is therefore forced. Whether one regards the information in any particular pericope as historical, however, will depend largely on the presuppositions with which one approaches the rest of the materia1. Is the Baptist s confession of Jesus as the lamb ahistorical? Many scholars think so; how could John regard Jesus so highly, yet later doubt that he was the one (Matt 11/Luke 7:20)? 4041 Yet if we accept the Baptists confession that Jesus was mightier than he 4042 and would baptize in the Spirit, that the Baptist was unworthy to be his slave and saw the Spirit descend on Jesus (details recorded in all four extant gospels), 4043 another high christological confession is not impossible. Indeed, we would expect later Christology to emphasize dominant themes like «Christ,» «Lord,» or perhaps «God» or «Son of God» (cf. 1:34) more readily than the less common «lamb.» While the Fourth Gospel " s Tendenz explains why the author omits the Baptists later doubt when Jesus does not inaugurate eschatological judgment, it need not make other pronouncements ahistorica1. |
| This is not to deny that the portrait is wholly negative, however; nonaristocratic Jews (most of John " s audience) would have resented the characterization of themselves in the mouths of the aristocracy. Even Josephus (an aristocrat who regularly portrays himself as more loved by the Galilean populace than by the aristocrats who sent him) contrasts the laws of Moses, published among all the people, with Plato, who feared to make known true ideas about God to the ignorant masses. 6588 Jesus does not trust the quickly changing sentiments of public opinion (2:23–25; 18:40), but in contrast with the arrogant elite portrayed here, the author repeatedly stresses Jesus» love for the people (10:11–15; 11:5, 36; 13:1). Ironically, their assumption that none of the rulers believed in him (7:48) is countered by Nicodemus " s timid reminder of proper judicial procedure (7:50–51); John underlines the challenge to their assumption by reminding the less attentive reader that Nicodemus is the one who had come to Jesus earlier (7:50). Ancient literature sometimes presented a single voice of reason among a people committed to a foolhardy course, a voice ironically ignored by the majority. 6589 The informed reader recognizes that Nicodemus represented a number of secret advocates in Jesus from within the ranks of the elite (the plural in 3:2); because of the tyranny of the aristocrats in charge, however (cf. 7:52), they remained silent (12:42–43; cf. «by night» in 3:2). 6590 When Nicodemus speaks of «our law,» that is, the Jewish law (7:51; cf. Jesus» «their» or «your» law–8:17; 10:34; 15:25), 6591 he does not mean the term pejoratively. As Nicodemus is an ambiguous character with increasingly positive traits in this Gospel (3:1–2; 19:39), and because Jesus himself cites the Law as authoritative, its characterization as the «law of the Jewish leaders» is not negative. The point seems to be that the very standard accepted by the authorities is the standard that convicts them (5:45–47). 6592 They pronounce a curse against the masses who do not know the Law (7:49), yet prove unlearned in that same law themselves (7:51–52). 6593 They also fail to judge «righteous» judgment (7:24). If Nicodemus warns that the Law requires them to hear Jesus and know what he is doing (7:51), John explicitly informs his audience that the elite has failed to «hear» Jesus (5:37; 8:43, 47), and that they did not know him, where he was from, or what he was doing (8:14,19)! |
| Although the purification aspect of the Spirit is important here, the other main aspect of the Spirit, as prophetic anointing to declare God " s message, is explicit in this text. 10716 Immediately before Jesus commands them to receive the «Holy Spirit» (the phrase connects the Spirit of purification in 1and the Spirit of prophecy in 14:26), he commissions them to carry on his own mission from the Father (20:21). (This phrase appears only three times in the Gospel, including its first and final uses. Just as the Gospel proper concludes with Thomas " s confession of Jesus» deity, forming a christological inclusio with the prologue, this passage closes a slightly smaller pneumatological inclusio.) These relate to the prophetic mission of his disciples. John 20:19–23 binds together the two main pneumatological motifs in the Fourth Gospel, showing that only those who are purified or regenerated by the Spirit will be empowered by him to experience and proclaim the risen Christ. For John, all those who believe are to «receive» the Spirit after Jesus» glorification (7:39), so the experience depicted here for the disciples functions proleptically for the whole church. The language of «receiving the Spirit» (also 14:17; cf. 1 John 2:27 ) accords with early Christian tradition, normally for the experience of new relationship ( Rom 8:15 ; 1Cor 2:12 ; 2Cor 11:4 ; Gal 3:2, 14 ) or empowerment for mission (Acts 1:8) temporally at (Acts 10:47), or theologically implicit in (Acts 2:33; 19:2), conversion, although in the early church " s experience it may have applied to a postconversion experience in some cases (Acts 8:15, 17). 10717 That John uses λαμβνω rather than δχομαι here (20:22) does not merit more than passing interest, although the former term could sometimes bear stronger force. In the whole Gospel, John employs the latter term only once (4:45, and nowhere in the Epistles; probably interchangeably with λαμβνω; cf. 4:44; 1:11) and the former forty-six times (plus six times in the Epistles). The imperative may, however, connote that although the gift is freely offered to all, it must be embraced by those who would accept the offer. 10718 «Receiving» the Spirit here also refers to the beginning of an indwelling (14:17,23) and hence implies a fuller inspiration than that reported among the biblical prophets. 10719 |
| While 14designates the Spirit as «another Advocate,» so relating the Spirit to Jesus (see comments on the Paraclete as Jesus» successor, above; 1 John 2:1), 14assigns the Spirit " s presence wholly to believers in Jesus, excluding «the world.» In the context of the Fourth Gospel, «the world» is all those outside Jesus» following and is exemplified particularly by the Judean religious authorities who probably stand for the opposition in John " s day. This passage fits its context by explaining Jesus» return and abiding presence among believers. 8721 The Spirit of truth, foreign to a world that could not know the truth or perceive the risen Christ (14:17, 19; cf. 1 John 3:1 ), would come to the disciples (14:17–18). As John puts it, assuming the more widely accepted reading: 8722 μες γινσκετε αυτ, τι παρ» μν μνει και ν μιν εσται. Although the «with» and the «in» may be equivalent, 8723 if the μνει be read as a present and the εσται as a future, the present presumably refers to God " s Spirit as present in Jesus and the future to the time when the Spirit would indwell the believers directly. 8724 This would fit the Johannine temporal perspective on pneumatology: although the availability of the Spirit could be pro-leptically implied as early as Nicodemus (3:5), the Spirit would be fully available only after Jesus» glorification (7:39,20:19–23). (On the background of the dwelling image, see comment on 14:2–3.) 4B. Jesus Comes to Them (14:18) Jesus promises to «come» to the disciples (14:18); in this context (14:16–17), the coming must refer to his coming in 20:19–23 to impart the Spirit to them (cf. 14:3,23). 8725 At the same time, that he will not leave them bereaved as «orphans» suggests that his presence will continue with them through the Spirit. «Orphan» language was sometimes applied figuratively to the loss of important figures in peoplés lives, certainly applicable to Jesus for the disciples (13:33). 8726 Although «orphan» technically referred to the fatherless, it could also apply to other sorts of bereavement, 8727 such as a proselyte rejected by her family on account of her destruction of their gods. 8728 But the «fatherless» image is likely here. Because teachers could be compared with fathers, great teachers who died could be said to leave a generation «fatherless»; 8729 this fits Jesus» own portrayal of his relationship with them (see comment on 13:33). 8730 In a general sense, the image fits the context of the Paraclete as Jesus» successor; in a pre-Christian testament, Mattathias, nearing death, exhorted his sons that their brother Simeon, a man of counsel (νρ βουλς), would be a father to them (1Macc 2:65). 8731 But more specifically, because Jesus will overcome death and bring his eternal presence to them, they will not be fatherless in this manner. |
| It is therefore more likely that John does refer to ministry among Gentiles by means of the Jewish dispersion. The «dispersion» itself refers in any case to the Jewish people scattered abroad, from whom Jesus might receive a more favorable reception than among his people in Palestine. 6474 But, as in their similar misunderstanding in 8:21–22, the opponents unwittingly and ironically speak an element of truth: through Jesus» followers (17:20–21), many among the Dispersion and the Greeks would become his followers (10:16). 6475 They also speak other unwitting truth: Jesus was «going away» by death (7:34), and his death was inseparably connected with the coming of the Greeks (12:20–23), the other sheep (10:15–16). Responses to Jesus» Revelation (7:37–52) John " s movement rarely fits modern outlines, lending some degree of arbitrariness to the outline we have endeavored to construct. Because 7:37–39 could climax the teaching of 7:14–36, one could retain it with that previous section; but because the chronological marker («last day») is significant, I have included it in a following section, which emphasizes responses to Jesus. One can trace a common structure in these two sections: Jesus teaches in the temple at the feast (7:14–24; 7:37–39); people speculate about his identity (7:25–29, 31; 7:40–43); the attempt to arrest him fails (7:30,32–36; 7:44–52). 6476 Each section builds suspense to its climax, reveals deep divisions within Judaism concerning Jesus» identity; and demonstrates God " s sovereign plan in withholding Jesus» «hour» for its appropriate time. 1. Source of Rivers of Life (7:37–39) John places this pivotal announcement in the midst of two sections of his confrontation in the temple (7:10–36; 7:40–52). Given the centrality of the water symbolism earlier (2:6; 3:5; esp. 4:14), this pivotal position here is not surprising. The surrounding structure is not chiastic, but nevertheless balances some central themes in both sections: the charge that the multitudes are being led astray (7:12,47); Moses or his law (7:19–23, 51); judging righteously (7:24, 51); division (7:31, 43); the question of Jesus» origin (7:26–28, 42); the intention to seize him (7:30,44); the speculation that he might be the Christ (7:31,41). |
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