| Jesus apparently extends an offer of love even to Judas (13:26); in traditional Middle Eastern societies «it is a mark of special favour for the host to dip a piece of bread in the common sauce-dish and hand it to a guest.» 8263 But what may be more striking to those familiar with the Markan line of tradition is that Jesus does not identify the betrayer by the betrayer " s choice but by his own. In the Synoptics, Judas stretches out his own hand «with» Jesus, perhaps indicating a deliberate violation of rank, hence rebellion ( Mark 14:20 ). 8264 Given how widespread the pre-Markan passion narrative that Mark used probably was ( 1Cor 11:23 ), this tradition was probably known to John " s audience. Here, however, Jesus, rather than Judas, appears in full control of the betrayal (cf. 10:17–18), 8265 just as in 1 John those who left the community were never really of it to begin with (1 John 2:19). It is possible that the beloved disciple did not understand the symbol (cf. 13:28), perhaps because Jesus would also offer the dipped bread to himself and others; 8266 but if so, the narrative merely reinforces its portrait of the disciples» lack of comprehension, for it suggests that Jesus handed the sop to Judas immediately after speaking to the beloved disciple (13:26). The mention of Satan (13:27) is significant. In contrast to the Synoptics, 8267 John, who also omits Jesus» exorcisms, speaks only once of «Satan» (13:27) and three times of the «devil» (6:70; 8:44; 13:2). 8268 The devil " s role in this Gospel particularly surrounds the betrayal; Judas the betrayer was a «devil» (6:70), replacing Peter " s function in the Markan tradition ( Mark 8:33 ). 8269 The writer of Revelation similarly associates «Satan» most frequently with persecution, both Roman and in the synagogues (Rev 2:9–10, 13; 3:9; 12:9–12; cf. 1Pet 5:8 ), though Johannine literature outside the Gospel also associates him with false teaching (Rev 2:24; cf. 1 John 4:3 ) and sin (1 John 3:8,10). The devil was a murderer (8:44), which is why his children wish to kill Jesus (8:40–11). |
| At the same time, John may also adapt the phrase to recall the biblical conception of God " s «voice» to his people, which was often equivalent to his covenant word to them through the law or prophets. 7318 Israel especially heard Gods voice at Sinai ( Deut 4:33, 36; 5:22–26; 18:16 ), as some early Jewish interpreters recognized (1QM 10.10–11). 7319 In Scripture, God s voice was his message to his people through the law and/or prophets; thus Israel was to «hear,» that is, «hearken to» or «obey» God " s voice (Exod 15:26; 19:5). 7320 Jewish tradition commented less on the divine voice, except in terms of the heavenly bat qol and prophetic inspiration; 7321 but for the most part God was held to speak only to the very righteous. 7322 Illustrating this principle, we may note that some rabbis even thought that only Moses could hear God " s voice, despite its power. 7323 The point is that God " s true people hear Jesus because they recognize him as the shepherd; thus the very authorities who have excluded the healed man from the synagogue now prove excluded from the people of God. 7324 John often emphasizes «hearing» Jesus 7325 or the Father; 7326 he speaks of hearing God s «voice» in terms of knowing and recognizing God (5:37), of recognizing Jesus» voice (10:3, 16, 27; 18:37; cf. 3:29), of being resurrected by his voice (5:25, 28) and of the mysterious voice of the Spirit (see comment on 3:8). If John and Revelation stem from the same community (as we argued in the introduction), some in John " s audience may have believed they experienced that voice in physical visions or auditions (e.g., Rev 1:10, 12; 3:20; 4:1); in the total context of John " s Gospel, however, the Spirit might reveal Jesus to all believers in ways not always so dramatic (cf. 16:13–15). In the Fourth Gospel, the community continues to hear Jesus through the word, the orally presented message of the enfleshed word (17:20), and the Spirit who reveals Jesus in that word (16:7–15). 7327 Knowing Jesus» voice (10:4) also means knowing Jesus (10:14), a covenant relationship of intimacy no less serious than Jesus» relationship with the Father (10:15; cf. 10:30). The present tense of 5suggests that Jesus obeyed the Father by continuing revelation, and 10:14–15 suggests that the ideal relationship John envisions for believers is one in which they continually receive divine direction as they carry out God " s wil1. Their experience of this life in the Spirit (16:13–15) distinguishes them from their adversaries but links them with the biblical prophets, undergirding their polemic. 7328 The word of the Lord was not innate (5:38; 8:37), 7329 but dwelled in the righteous community (15:7; 1 John 2:14, 24), as a sign of the new covenant ( Jer 31:33 ). |
| The author encourages his readers by responding that prophets such as John functioned as witnesses to Christs role, as should all true possessors of the Holy Spirit. If they considered themselves followers of the Baptist sect that may have existed in Asian cities such as Ephesus (Acts 19:3), Revelation calls them instead followers of the evil prophet Balaam, who led Israel astray to practice idolatry (a term the Johannine community might even apply to an inadequate Christology; cf. 1 John 5:21 ) 3456 and fornication (which may apply to spiritual harlotry in Rev 2:14,20–21). 3457 If the false prophets used the Baptist as a model, our author responds by viewing them as a subsidiary part of Judaism and its old purifications. The true Spirit baptism that John proclaimed belongs to Jesus and his followers; the true Baptist pointed to Jesus as Gods agent, to the true Spirit baptism, and to Jesus as the divine bestower of the Spirit. That our author directs against possible Baptist secessionists the same water motif polemic he employs against the synagogue suggests that in his eyes the faith of the Baptist " s adherents was little beyond that of the synagogue: inadequate. 2. John as a Witness John was «not the light,» but a witness for the light (1:8; cf. 5:35). As in the rest of the Gospel, John here functions primarily or solely as a witness to Jesus (1:31; 3:28–30; 5:33) 3458 –a theme in the Fourth Gospel that extends far beyond whatever significance the author attaches to its particular application to the Baptist. The writer may thus use the Baptist to introduce his theme of witness; 3459 the Word is the ultimate truth for all of human history, but is made known through witnesses, of which John the Baptist was one historical example. John the Baptist thus functions in the Fourth Gospel «as the prototype of Jesus» disciples,» 3460 or as Dodd puts it, «the evangelist is claiming the Baptist as the first Christian confessor,» in contrast to the view represented in the Synoptic Gospels that he was not «in the Kingdom of God.»» 3461 |
| The focus of this passage is Peter s christological confession, which replaces the «Christ» confession of Markan tradition ( Mark 8:29 ). 6276 John may prefer the «Holy One of God» title (cf. Rev 3:7; Acts 3:14; applied to Jesus in earlier gospel tradition by beings with superhuman knowledge– Mark 1:24 ) to convey a diversity of christological titles and roles (cf. John 1:1,9, 18, 34, 36 ), just as Matthew may add «Son of the living God» in Matt 16:16. The Holy One was especially a title for God himself in the OT 6277 and in early Judaism (cf. also 17:11; 1 John 2:20 ; Rev 4:8; 6:10). 6278 It nevertheless could function as an acceptable title for one of Gods servants when conjoined with «of God.» 6279 Acknowledging that Jesus has the «words of life» (6:68) responds to Jesus» claim in 6:63, «the words that I speak are … life.» Peter s confession in this context is significant. As Judas models apostasy throughout the Fourth Gospel (6:70–71; 12:4; 13:2, 26, 29; 18:3, 5), Peter sometimes models a level of discipleship in the context (although often deficient in understanding; 13:6–9, 24, 36–38; 18.—10—18). 6280 His role is somewhat ambiguous, but clearly not negative. 6281 Undoubtedly reflecting knowledge of historical tradition, Peter plays a role similar to that preserved in the Synoptic tradition, as a spokesman for the disciples. 6282 In this first mention of Judas the betrayer, Peter confesses Jesus» identity on behalf of the other disciples. The text thus presents apostasy and confession of faith as alternatives. 6283 That Judas appears here as a «devil» (6:70) may recall the Markan tradition in which Peter appears as «Satan» in the context of Peter " s confession ( Mark 8:33 ). 6284 Because Judas would act as a direct agent of Satan (13:2, 27), John may feel the title applies better to him as a son of the devil (8:44). John " s audience is probably familiar at least with Judas " s role in the passion tradition, but perhaps because John will mention a different Judas (the name was common among Jews, 6285 for their ancestor Judah for whom they as a people were named), he must carefully note that he means here Judas Iscariot, son of Simon Iscariot. 6286 |
| If, as we have argued above, «the Father " s house» alludes to the temple, some might draw a connection between that house and the «place prepared.» The temple was sometimes spoken of as a place that had been prepared, as the building «which will be revealed, with me, that was already prepared from the moment I decided to create Paradise.» 8413 Whether or not we accept McNamarás contention that «preparing a resting place» for God was a regular expression for God " s sanctuary in this period, 8414 the idea of preparing a place for the disciples in God " s house might connote the places the priests would have in the eschatological temple ( Ezek 45:4–5 ; cf. 40:45–46; 42:13; 44:16); and in the Fourth Gospel, the eschatological temple is clearly in Jesus himself. 8415 Since the temple would naturally be viewed as a dwelling of the deity 8416 and the hope of Israel was God " s covenant-dwelling among them (Rev 21:3, 22), 8417 the point of the text would not have been difficult to grasp. In Scripture, God had promised to dwell among his covenant people ( Lev 26:12 ; Ezek 37:26–28 ); in the new covenant, God would put his laws in their hearts ( Jer 31:33 ). Nevertheless, it remains uncertain whether John intends a deliberate allusion to the temple with «prepared.» Other texts speak of eschatological places God prepared for his people (Matt 20:23; 25:34; Heb 11:16), and most significantly, Revelation employs John " s language for the present period of suffering and divine protection between the first and second coming, without reference to the temple (Rev 12:6). 8418 The language of «preparing» was also appropriate for «preparing a house " –for instance, getting things there in order or meeting someone important (Tob 11:3); it so functions in the passion tradition familiar from Mark ( Mark 14:15 ). One may read 14:2, with many versions, as a question: «If it were not so, would I have told you that I am going to prepare a place for you?» Reading the line as a question allows one to take the τι into account. 8419 Others read the line as a statement rather than a question because Jesus had nowhere promised to prepare a place for them earlier in this Gospel and John is too thorough in foreshadowing to have likely omitted the explicit source for a reference here. 8420 If Jesus» «going» to prepare a place for them (14:2–3) meant going to the Father by death (13:33,36; 14:12,28; 16:5,7,10,17, 28), then presumably the preparation was completed on the cross, probably when Jesus declared, «It is finished» (19:30). 2E. Future or Realized Eschatology? (14:2–3) |
| One suggestion is that the passage uses visionary literaturés title «the way» as the route for heavenly ascents. 8447 This suggestion is plausible but can be presumed as what John " s ideal audience would have understood only if one reconstructs vision mysticism as central to their setting. This reconstruction, too, is plausible, but a preponderance of the evidence probably points in a different direction (below). Another possible background for the «way» in 14is Isaiah " s «highway to Zion.» 8448 This explanation is reasonable, for the only prior reference to the «way» in the Fourth Gospel is the Isaiah citation in 1:23, in which John prepares Jesus» mission. In its Isaian context, the text proclaims a new exodus, by which God would return his people to the land; the «way» is the highway on which God " s people will return to the Holy Land (Isa 35:8; 40:3; 42:16; 43:16, 19; 49:11; 57:14; 62:10; cf. 19:23). The image evokes the exodus of old (Isa 51:10). 8449 Yet an allusion to this single text would probably impress itself on John " s intended audience less forcefully than a more common metaphoric use of «way.» 8450 The LXX of Isaiah (30:11, 21; 33:15; 40:14; 42:24; 48:17; 58:2; 63:17; 64:5) and other biblical tradition (e.g., Exod 18:20; 32:8; Deut 8:6; 9:16; 10:12; 11:22, 28 ), especially the wisdom tradition, 8451 also apply the image of the «way» to the way of righteousness and wisdom. In both biblical (e.g., Isa 55:7–9; 56:11; 59:8; 66:3) and early Jewish sources, 8452 «ways» refer to behavior, as in the rabbinic use of halakot. 8453 «Ways» as behavior represents a usage that would be understood in John " s circle of believers (Rev 15:3). Thus Philo can declare that Moses will guide the seeker on the way (ηγεμνα της δο) and they will see the place that is the Word; 8454 the way of discipline is the way of wisdom and is safe. 8455 Tannaim spoke of Torah as the «way» (m. ;Abot 6:4), hence the path for walking, for halakah; later rabbis spoke of the Torah as the «path of life.» 8456 More significantly (and perhaps allowing that John might allude to the new exodus anyway), the Dead Sea Scrolls present the «way» of Isaiah 40 as study of the law (1QS 8.15–16). 8457 «The way» could also occasionally apply to hermeneutical method in Greek thought. 8458 After Socrates notes the road (δς) he has followed, others press him to discover what road he means, and like Jesus in this passage, he only gradually reveals to them what he means; Socrates means his method of investigating the truth. 8459 Epictetus praises Chrysippus because his philosophical reasoning «shows the way» (δεικνοντος τν δν) to correct thinking, 8460 that is, to «truth.» 8461 Those who do not think properly have wandered astray and «do not know the road» (την δν γνοοντα). 8462 3Β. The Claim " s Exclusivism |
| 5:17, 20, 36; 7:3) and put the burden of demonstration back on him. 6105 This is sheer dissembling, for they have already seen adequate signs–and desire another simply so they may have more free food (6:26). 6106 Elsewhere the Jesus tradition confirms that Jesus refused to grant a sign to those who demanded it after he had fed a multitude ( Mark 8:11–12 ). 6107 God had attested Jesus with his own seal (6:27). 6108 Merchants and those executing legal documents used seals to attest the character of an item " s contents before its sealing (see more fully comment on 3:33); rulers also conveyed their seals to those highest officials who would act on their behalf ( Gen 41:42 ). 6109 In view of the aorist tense, Jesus» «sealing» by the Father may refer to a particular act, in which case it would probably point back to the Spirit descending on Jesus in 1:32–33. 6110 In this context, however, the Father s sealing of Jesus probably refers to the signs by which God has attested him (6:2, 26; cf. 5:36). 6111 No one would dispute that God " s seal would always attest matters accurately. Thus, for example, in Amoraic texts God " s «seal,» indicating his identity and name, is «Truth,» which begins with the first letter and ends with the last letter of the alphabet, hence also signifies the «first and the last» (cf. «alpha and omega» in Rev 1:8). 6112 Their question, «What shall we do … ?» (6:28), might function as a sort of early Christian shorthand for «How shall we be saved?» (Luke 3:10,12,14; Acts 2:37). 6113 The «work of God» may suggest a typically Johannine double entendre (cf. 4:34; 17:4). The «works of God» (6:28) often refers to God " s own works, his mighty deeds (9:3; Tob 12:6; 1QS 4.4; 1QM 13.9; CD 13.7–8; Rev 15:3), 6114 which in Johannine theology is the source of other works (15:1–5; cf. Eph 2:10 ; Phil 2:12–13 ). But they can also indicate commandments ( Bar 2:9–10 ; CD 2.14–15), as they do most obviously here; «works» can be ethical in John (3:19–21; 7:7; 8:39, 41). |
| Here we see Christ is a warrior who is going to fight us and all nations for our sins. We will know His name: “His name is ‘The Word of God’” (Rev 19:13). And His word has the power of a sword. This word will be a judge and fighter on the last day.” (John 12:48) In the Apostle Paul’s letters, we sometimes see him using war or instruments of war as metaphors of spiritual life. In the Second Epistle to Timothy, he says: “Take your part in suffering as a loyal soldier of Christ Jesus.” In the First Letter to the Thessalonians, Paul warns that just when people are talking about “peace and security, then sudden disaster comes upon them, like the labor pains of a pregnant woman, and they will not escape.” (Thes 5:3,8) According to Paul we do not belong to the night or to the darkness. Our only defense against this darkness, he says, is to wear the armor of faith: “But since we are of the day, let us be sober, putting on the breastplate of faith and love and the helmet that is hope of salvation.” (I Thes 5:8) In the Letter to the Ephesians, in a letter written in a prisoner’s chains, he says: “Therefore put on the armor of God that you may be able to resist on the evil day and, having done everything, to hold your ground. So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, and your feet shod in readiness for the Gospel of peace. In all circumstances hold faith as a shield, to quench all the flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God.” (6:13-17) In several places we see St. Paul describing a Christian as a warrior ready for combat, but that is spiritual combat against the darkness and evil. In the Book of Revelations we learned that Christ’s war is fought by the “word of his mouth.” This is in contrast to the kind of war fought by the Beast. We see the Beast starting war, being allowed by God to fight against God’s people. (Rev 13:7) As we study all the references to war in the New Testament, we find that nearly all of them have to do with the end of the world, the Last Day, the Day of Judgment. Christ warns his followers, “Be aware, there will be wars and rumors of war.” He says, however, not to be afraid of these worldly events because He defeated the world: “I have told you this so that you will have peace by being united to Me. The world will make you suffer. But be brave! I have defeated the world!” (John 16:33) |
| In 3:34, Jesus speaks God " s words (cf. 8:47; 12:47; 14:10,24) because God attested him by the Spirit (cf. also 1:32–33; 15:26); this declaration is primarily christological but also supplies a model for Jesus» followers, who will speak his words because the Spirit is with them (15:26–27; 20:22). Jesus might be the dispenser of the Spirit to humanity (cf. 15:26), 5199 just as the waterpots in 2were to be filled «to the brim.» Jesus is the giver in 4:10; 6:27; 14(cf. Rev 2:7), and the Son indeed exercises delegated authority to carry out God " s works («all things into his hand,» 3:35; 13:3). 5200 In the nearest of the texts in which Jesus is giver, he gives living water, presumably the Spirit (4:10). Conversely, if the subject and object of «give» are the same in 3and 3:35, then the Father gives Jesus the Spirit in limitless measure to Jesus in 3:34. 5201 The Father is the giver to humanity in 3:16,27, to the disciples through Jesus» intervention in 14and 16:23, but specifically to the Son in 3:35; 5:26; 11:22; 13:3; 17:2. That Jesus has the Spirit «without measure» would indicate that the Spirit abides on him (1:32–33) and could contrast him with the prophets, who, even according to later rabbinic tradition, had the Spirit only «by weight,» that is, by measure, meaning that each prophet spoke only one or two books of prophecy. 5202 Jesus provides a well springing forth within each believer (4:14), but the unlimited rivers of water flow from him (7:37–39). If this Gospel leaves a hint that these words reflect John " s thought, John " s words about the Spirit probably allude to his own witness of the Spirit attesting Jesus in 1:32–33. In this context the Son is clearly the special object of the Father " s love (see comment on love in the introduction), which the Father demonstrates by entrusting all things into his hand (3:35; cf. 5:27; 17:2). But the lack of specified object for «gives» (and perhaps its present tense) might support the idea of giving to the world, so in the end it is difficult to settle on the preferred interpretation; but «receives» the Spirit without measure might fit Jesus as the recipient better. The Father " s enormous love for the Son (3:35) becomes the Johannine measure of God " s love for the disciples (17:23), as Christ " s sacrifice attests (3:16). |
| Given the language of divine wisdom earlier in the chapter (see esp. comment on 6:35) and the book (see comment on 1:1–18), Jesus» death is «the supreme revelation of God " s wisdom,» and one embraces this by «coming to» and «believing in» him. 6231 John clarifies this point further in 6(see comment). That early Christians would experience and articulate this in terms of their remembering Jesus» death at the Lord " s Supper ( 1Cor 11:26 ) is only natural, but should not be held to delimit John " s intention. 4B. The Text Their arguing among themselves (6:52) reflects the motif of division Jesus introduces into the synagogue community (7:43; 9:16; 10:19); they interpret him overliterally (6:52b), like most others in the Gospel (3:4; 4:15; 11:12), but Jesus makes no effort to clarify his parabolic language for the crowds. 6232 «How can…?» (Πς δναται, 6:52) will remind the attentive reader of earlier objections, particularly of Nicodemus (3:4, 9; cf. 9:16). Both to Nicodemus and to the present interlocutors Jesus responds with the prerequisite for eternal life. 6233 «Life in yourselves» (6:53) refers not to self-generating life (5:26) but to having in them the life Christ brings (cf. 5:40–42; 6:25, 33, 35, 40, 47–48, 51; 8:12), like branches on the vine. He refers, as in the parable of the vine (15:1–8), to abiding in him and he in the believer (6:56). But though Christ is self-existent in 5(see comment on 5:26), he is also dependent on the Father in 5:26; the believer likewise depends continually for life on Jesus, the believer " s source (6:57; cf. Rev 7:17; 22:2). The remaining lines of this section develop further the theme already established by this point: ingesting Jesus is a prerequisite for eternal life (6:54; cf. 4:12–14). This eternal life includes the resurrection at the «last day» (6:54), an eschatological image (6:39–40, 44; 11:24; 12:48). (The repetition of «raising up» from 6in 6and the repetition of 6in 6make the thoughts emphatic; see note on repetition at 6:51.) As he is the «true» light (1:9) and «true» vine (15:1), so is he «true» bread (6:32) and «true» food (6:55). 6234 John uses «true» here not in the Platonic sense of a heavenly prototype or pattern for the earthly counterparts; he may instead use it in the sense of that which is fully genuine as opposed to other figurative uses of such phrases (perhaps applied in the case of light and bread to Torah) that were incomplete without him. 6235 The one who eats– probably, who continues to subsist (τργων, present active participle)– " abides» in Jesus and the reverse (6:56); this is Johannine language for perseverance (6:27; 8:31; 15:4–7). 6236 In 6:57, Jesus» dependence on the Father for life (5:26) becomes the model for disciples» dependence on him (cf. 15:4–5). Response and Meaning (6:59–71) |
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