| 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.) |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| John prepares the way of Yahweh (1:23)–and hence of Jesus–and testifies of Jesus» preexistence (1:30). Jesus proves to be one greater than Moses (2:1–11). Jesus would come down from heaven more like divine Wisdom or Torah than like Moses (3:13, 31). Like Torah or Wisdom, Jesus is the bread of life (6:48). He existed as divine before Abraham existed (8:56–59). Jesus is far greater than the «gods» to whom God " s Word came at Sinai (10:33–39). Repeatedly in John the Scriptures testify to Jesus» identity and mission, but the climax of this motif appears when we learn that Isaiah spoke of Jesus when he beheld his glory in the theophany of Isa 6 ( John 12:39–41 ). Jesus is the perfect revelation of the Father (14:8–10) and shared the Father " s glory before the world existed (17:5,24). His self-revelation can induce even involuntary prostration (18:6), and confession of his deity becomes the ultimately acceptable level of faith for disciples (20:28–31). Where Jesus parallels Moses, he is greater than Moses (e.g., 9:28–29), as he is greater than Abraham and the prophets (8:52–53) or Jacob (4:12). Elsewhere, however, Jesus parallels not Moses but what Moses gave (3:14; 6:31), and even here, Moses should not get too much credit for what was «given through» (cf. 1:17) him (6:32; 7:22). Moses may have given water in the wilderness from the rock, but Jesus is the rock himself, the foundation stone of the new temple (7:37–39). How do Jesus» «signs» contribute to this high Christology (as they clearly must– 20:30–31)? Even though John has specifically selected them (21:25), most signs in the Fourth Gospel are of the same sort as found in the Synoptic tradition, which often applies them to the messianic era (Isa 35:5–6 in Matt 11/Luke 7:22). As in the Synoptics, the closest biblical parallels to Jesus» healing miracles are often the healing miracles of Elijah and Elisha. But in some other signs, John clearly intends Jesus to be greater than Moses: for his first sign he turns water to wine instead of to blood (2:1–11; cf. Rev 8:8). Later he feeds a multitude in the wilderness and, when they want to make him a prophet-king like Moses (6:15), he indicates that he is the new manna that Moses could not provide (6:32). The walking on water sign (6:19–21) probably reflects faith in Jesus» deity even in Mark. In this broader Johannine context, the healing miracles themselves may further evoke one story about Moses: people who beheld the serpent he lifted up would be healed. Yet Jesus parallels not Moses but the serpent, through which healing came directly (see 3:14, in a context addressing Wisdom, Torah, and Moses). Those who «see» him (parallel Johannine language to «believe» and «know» him) are healed. |
| Nicodemus calls Jesus «teacher» (3:2), which is a correct term for disciples to employ (1:38; 11:28; 13:13–14; 20:16), 4764 even if it is not a complete Christology by itself. Although the leaders may have thought themselves the appropriate guardians of sound teaching (9:34), Jesus teaches (6:59; 7:14, 28, 35; 8:20; 18:20), just as do the Father who sent him (5:20; 6:45; 8:28) and the Spirit who carries on his teaching (14:26). In this context, the most striking point is that Jesus is much more truly a teacher than the ignorant «teacher of Israel» who comes to him to learn (3:10). Although Nicodemus is not a completely reliable voice in the narrative, John elsewhere confirms Nicodemus " s recognition that God is with Jesus (8:29; cf. 1:1–2). 1B. Nicodemus Comes by Night (3:2) Scholars propose various reasons why Nicodemus came by night. Jewish teachers often studied at night, 4765 especially those who had to work during the day; 4766 thus Nicodemus may have come to receive instruction from a greater sage, namely, Jesus. More likely, he comes at night to avoid being seen (cf. 7:51–52; 12:42–43; 19:38); night was the time for secret (sometimes antisocial) deeds and whatever one wished not to be known. 4767 Nicodemus remains a secret believer at this point, not a disciple. 4768 Nicodemus here remains in solidarity with those who fear to confess Jesus lest they be expelled from the synagogue (12:42). 4769 In the story world, fear accounts for Nicodemus coming by night, but John probably also mentions «night» on a more symbolic level for his audience (cf. 13:30), bracketing the narrative with Nicodemus coming «by night» (3:2) and true believers leaving darkness to come to Jesus» light (3:21). 4770 In so doing, John foreshadows Nicodemus " s ultimate discipleship in 19:39–42. 4771 2. Birth from Above (3:3) Jesus responds to Nicodemus " s observation about Jesus» identity by calling him to a greater level of recognition. 4772 For this reason, some suggest that 3is a christological assertion. |
| 7052 In either case, the works are plainly from the Father (cf. 5:20, 36; 10:25, 32, 37; 14:10–11; 15:24); believers» opponents could not accuse them of diverting God " s glory. That one «must» perform Jesus» works during the light is Johannine language for divine necessity (3:7,14, 30; 4:4, 24; 10:16; 12:34; 20:9). That people could not work after nightfall because it had grown dark was common knowledge (applicable to battles and other activities; 7053 used as an image in 11:10; 12:35); obviously, modern lighting was not available. John applies this image figuratively, as he does light, darkness, and night elsewhere (e.g., 1:4–5; 3:2; 11:10; 12:35; 13:30); but whereas in 11:9–10 the emphasis lies on Jesus» obedience to the Father " s timing, here it lies on Jesus» power as the light to impart sight to the blind, both literally (9:6–7) and figuratively (9:39–41). Jesus parabolically demonstrates that he is the light of the world (9:5; see comment on 1:4), alluding to his announcement earlier that day (8:12), by healing the blind. 1C. Spittle (9:6) The use of spittle appears elsewhere in the Jesus tradition ( Mark 7:33 ), including for healing blindness ( Mark 8:23 ). Many ancient reports of cures mention the use of a curative drug, 7054 even when Asclepius appeared to suppliants in his temple in dreams. 7055 Spittle was sometimes used superstitiously, to avert an ill, 7056 and sometimes associated with curative powers. 7057 That Vespasian reportedly healed blindness with spittle (Tacitus Hist. 4.81; Suetonius Vesp. 7) 7058 may suggest that John contrasts Jesus with the Roman emperor (Vespasian " s son Domitian was then reigning); the account seems to have circulated widely. More likely, however, the stories about both Vespasian and Jesus draw on purportedly curative properties of spittle more widely known. Jewish tradition sometimes reports curing through spittle, 7059 though Jewish custom probably borrowed it from the more widespread ancient custom. 7060 Such usage would have rendered its symbolic effect more comprehensible. |
| But John especially reveals his Jewish interests in his articulation of Christology. In 1:19–51 Jesus is the paschal lamb (1:29, 36; 19:36), as well as the king of Israel and Jacob " s ladder (1:51). In 2:12–22, Jesus is the Psalmist " s righteous sufferer (as also in 13:18; 15:25; 19:24), and perhaps the Lord coming to purify his temple (Mai 3:1–3). He is the uplifted serpent, God " s appointed means of deliverance in the wilderness (3:14; Num 21:8–9 ). He is probably also the well in the wilderness for Jacob " s descendants, necessary for their life (4:14; Num 21:16–17 ). Jesus is greater than the Sabbath because he is God " s agent in creation and, in the future, in judgment (5:18–29). Jesus is the eschatological manna in the wilderness (6:32,35), the promised source of water for Ezekiel " s new temple (7:37–39; Ezek 47 ), the fulfillment of the same Jewish hope associated with the pool of Siloam (9:7). He is Zechariah " s pierced one (19:37; Zech 12:10), and perhaps his source of waters (Zech 14:8; cf. 12:10) and shepherd (13:7). Jesus is greater than Jacob (4:12); greater than Moses the bread-giver (5:46; ch. 6); greater than Abraham (8:53) and the prophets (8:53). Indeed, he is divine Wisdom (1:1–18), inscrutable even to the teacher of Israel (3:11–13); the glory witnessed by Moses and Isaiah (1:14; 12:39–41); the agent of God " s past and present creation (5:17) as well as the promised resurrection hope for the future (11:25; a hope unintelligible to most Gentiles); even the biblical «I am» (8:58). Disciples were like Moses, friends of Jesus as Moses was of God (1:14; 14:8; 15:15); or like Jacob, for whom Jesus was the ladder connecting heaven and earth (1:47–51). Jesus is the ultimate, divine shepherd of Ezek 34 ( John 10:11 ) and the Suffering Servant (13:1–11; see commentary). Just as Israel had to depend on God alone for its help, true life comes from depending on Jesus for «fruit» (15:2–6; Hos 14:8 ). All of this makes perfect sense of the claim that Jesus is the very embodiment and fulfillment of all God " s «word» to his people (1:1–18). |
| 8028 See esp. Lacomara, «Deuteronomy,» 66–67,82; also Smith, John (1999), 265. This may suggest that early readers educated enough to contemplate such distinctions may have viewed the discourse as deliberative rhetoric, though Kennedy, Interpretation, 73–85 (see esp. 77), makes a case for epideictic rhetoric; and one could identify even elements of forensic rhetoric (questioned by Burridge, «Gospels and Acts,» 519, because it «is not a single speech»). But John 13–17 does not fit expected patterns for any «rhetorical» speech (rightly Stamps, «Johannine Writings,» 618). 8030 Cf., e.g., Xenophon Apo1. 30; Aune, Prophecy, 178; many references in Malina and Rhorbaugh, John, 221–22. People also believed that deities sometimes warned people in advance of their own death (e.g., Plutarch Alc. 39.1–2; but contrast Xenophon Symp. 4.5). 8034 Jub. 36:1–11; 4Q542 (on which see Falk, «4Q542»); Tob 4:3–21; 14:3–11; 1Macc 2:49–69; Testament of the Twelve Patriarchs; 2 En. 2:2; p. Ketub. 12:3, §§12–13; Ta c an. 4:2, §8; Tg. Onq., Tg. Seof. 1, and Tg. Ps.-J. on Gen 49 (in each case the most expansive part of the Targum); Bauckham, Jude, 131–35; in conjunction with deathbed visions, e.g., p. c Abod. Zar. 3:1, §2; Sotah 9:16, §2; Tg. Neof. on Gen 49:1 ; Tg. Ps.-J. on Gen 49:1 . On testaments, see further McNamara, Judaism, 89–92; Kolenkow, «Testament»; Collins, «Testamentary Literature»; in the rabbis, cf. Saldarini, «Deathbed Scenes.» T. Ab. may be a nontestament because of Abraham " s refusal to die, hence failure to prepare (see Kolenkow, «Role»; cf. T. Ab. 15:7–10). 8035 E.g., Plato Phaedo; Xenophon Cyr. 8.7.6–28; Babrius 47; cf. Menander Rhetor 2.15, 430.9–434.9. These differ from the farewell speech genre (propemptikon) in which one wishes farewell to a traveler (Menander Rhetor 395.4–30; Stowers, Letter Writing, 55–56). 8037 Testaments typically sought to provide for those left behind, which Jesus does especially through the Paraclete; see Müller, «Parakletenvorstellung.» 8042 Neusner, «Death-Scenes,» rightly notes the similarity of structure but divergence in other respects between Jesus» and rabbinic farewell scenes. |
| Lest readers misunderstand the reason for Jesus» delay (11:6), John explicitly emphasizes Jesus» love for the family (11:5; cf. 11:36), 7578 an emphasis that particularizes more general statements about divine love toward humanity or the disciples in the Gospel (3:16; 13:1, 34; 14:21). John " s community, like other early Christian communities (cf. 1 Thess 4:13), not unlike Christian communities today, undoubtedly experienced untimely deaths and suffering that on the level of human understanding seemed to conflict with the assurance of God " s love (cf. 11:21). Assurance that Jesus did care, that God did have long-range purposes in the suffering, even that Jesus joined in weeping with the bereaved as well as ultimately held power over life and death, would mean much to believers facing that universal human predicament of death, whether or not related to persecution (cf. 1 John 3:16; 2:10, 13 ). Jesus had been «remaining» in Perea (10:40) and now «remained» two additional days, as he had among the Samaritans (4:40), leaving to raise Lazarus on the third day. Nevertheless, Jesus» delay (11:6) apparently did not prolong Lazarus " s suffering. Bethany was only a single day " s journey, so if Jesus delayed two days after receiving the message and arrived to find that Lazarus had been dead four days (11:39), 7579 Lazarus may have been dead by the time the messengers reached Jesus, dying shortly after they left to seek him. 7580 That many members of John " s audience would not know the area around Jerusalem suggests that this information is not central to John " s point in the narrative; but the information is explicitly there is the text for anyone who did in fact remember Judean geography, which some of John " s audience probably did (since some were probably Judeans who left Judea after the war with Rome, although on our dating these would be primarily the older nucleus rather than the majority of the community). 3. Going to Judea (11:7–16) Jesus had had good reason to avoid Judea (cf. |
| One may compare some Greek texts about the abode of the soul after death, such as one of the Cynic Epistles attributed to Heraclitus: Yet my soul will not sink, but, since it is a thing immortal, it will fly on high into heaven [εις ορανν]. The ethereal dwellings [αιθριοι, δμοι] will receive me. 8401 Some texts may refer to an eternal dwelling in the world to come, rather than one entered immediately at death. Second Enoch 65parallels eternal dwelling places (A has the singular) and paradise, 8402 and in 2 En. 36:3A (not J), an eternal «place» is «prepared» for Enoch before God " s face; in both recensions of 9:1, paradise «has been prepared» for the righteous (as Gehenna is for the wicked, 10:4; cf. Matt. 25:34, 41). These references may all be too late to accurately reflect any Jewish eschatology in the Johannine period, but they may also act as commentary on J En. 91:13, in which the righteous in the final time receive «houses» as rewards, 8403 and some passages in the Similitudes (39:5,41:2,45:1). In T. Ab. 20A, the σκηνα of the righteous ones and the μονα of the holy ones, Isaac and Jacob, are in paradise. 8404 Some also suggest an early eschatological reading of Ps 42:3 , although the LXX (42:3) has σκηνματα. 8405 A rabbinic tradition, apparently established by the early Amoraic period, promises a sukkah in the world to come to those who keep the commandment of dwelling in sukkoth in this world; 8406 if such a tradition were substantiated as early, it could suggest that John develops a motif related to Jesus» fulfillment of the Feast of Tabernacles (chs. 7–9). In a tradition attributed to the Tanna R. Meir, the abode of the righteous «on high» is contrasted with that of the wicked in Gehenna; 8407 some Amoraim spoke of ranks of canopies in the world to come, according to onés merit. 8408 But the term used here, μον, is rare in Greek and occurs only twice in John–here and in v. 23, where the present reference is explained; 8409 it is related to its verbal cognate μνω, which assumes prominence in the first paragraph of ch. 15 and is a theologically loaded term throughout the Gospe1. 8410 Both v. 23 and the use of the verb in ch. 15 indicate that the present experience of believers in God " s presence is the point of «dwelling place» in John 14:2 . 8411 The idea is that the Shekinah will always be among them (cf. Matt 1:23; 18:20; 28:20) and the community ought always to recognize this. 8412 2D. A Place Prepared (14:2) |
| Craig S. Keener Conflict at Hanukkah. 10:22–42 THE ENTIRE SECTION FROM 7to 10occurs at Sukkoth, the festival of Tabernacles. This passage (10:22–42) occurs at the festival of dedication, not long afterward. Sukkoth motifs dominate 7:1–10far more than Hanukkah motifs dominate this section, which is shorter and overshadowed by it, perhaps as a continuation of it (cf. 4:46–54 with 4:1–42). The conflict about Jesus» identity escalates, with Jesus revealing his identity (10:30) and provoking deadly hostility (10:31) more rapidly than on his previous visit to Jerusalem (8:58–59). In this case as in the last one, Jesus speaks in terms whose meaning is obvious enough in an early Jewish or biblical framework (10:33), but which leave his claim sufficiently inexplicit that he can again escape their grasp (10:34–39). His hour, in other words, had not yet come (7:30; 8:20). The Setting (10:22–23) The setting provides a transition from the festival of Tabernacles (7:1–10:18), if only to emphasize that the debates of that festival continued here not many weeks later. Because the intensity of conflict in 10:19–21 is not great enough to require a transition for narrative reasons (as was necessary in 8:59–9:1, where, however, the transition was by location rather than by time), a historical reminiscence seems the best explanation for it. Some parallels between Jesus and Hanukkah appear, but had John exercised total creative freedom he could have provided much more explicit ones. 1. Hanukkah (10:22, 36) In the Jewish year, Hanukkah, the «feast of dedication» 7449 (10:22), came soon after Sukkoth, the festival of tabernacles, indicating another journey to Jerusalem. That both feasts were seven days in length also linked them in popular thought. 7450 In view of their temporal proximity and the brevity of this section, it is not surprising that motifs would carry over from the previous section, 7451 as if this section somehow stands in the shadow of the previous one. That this feast commemorated national liberation but did not appear in the Bible 7452 would be telling for Johns Jewish-Christian audience; Jesus could also attend an extrabiblical festival as a sign of solidarity with his nation " s heritage. But it is also strikingly ironic that the promised Messiah, Israel " s deliverer, would face rejection at a festival commemorating a national deliverance (cf. 1:11). 7453 |
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