| That Jesus had many brothers is not surprising; families often had many children with a wide range of ages. 6319 Honoring kinship ties was very important, 6320 and brothers were normally the closest and most trustworthy of allies, 6321 which makes the unbelief of Jesus» brothers (7:5) all the more disconcerting. (Intrafamily strife was considered particularly tragic.) 6322 Although Jesus» younger siblings seem to have achieved prominence in the later church (Acts 12:17; 15:13; 21:18; 1Cor 15:7 ; Gal 1:19; 2:9,12 ; Jas 1:1; Jude 1), it is not clear that John is polemicizing against them in that later role here (any more than he polemicizes against Peter, a prototypical disciple). They serve a literary function in the narrative, challenging disciples to have deeper faith and to endure rejection by their families, 6323 a common early Christian situation ( 1Cor 7:15–16 ; 1Pet 3:1 ; Matt 10:21). 6324 The statement that «not even his brothers were believing in him» (7:5) follows immediately after the apostasy of many of his disciples (6:66); likewise, believers experienced both tragic defection from their ranks (1 John 2:19) and familial opposition (cf. Matt 10:21, 35–37). If Jesus» brothers serve any function related to their genetic kinship with Jesus, it might be an apologetic purpose, to counter or guard against the charge of nepotism that would allow Jesus» relatives to assume so much rank in the early church. Josephus defends Moses against such a charge regarding Aaron (Josephus Ant. 4.26–28, 34, 58), and John may wish to show that the charge cannot be laid against Jesus. 6325 Or, if John does qualify popular allegiance to Jesus» physical family, it may be in a manner similar to that in which he challenges thoughtless devotion to Peter, ever reminding believers that Jesus alone is the chief shepherd and lord (cf. 13:24, 38; 21:15–22). (That this Gospel would be sensitive to such questions is not surprising. Early eyewitness tradition indicates that John son of Zebedee, with whose tradition, at least, most scholars associate this Gospel, once shared leadership in the conservative Jerusalem church with both Peter and James; Gal 2:9 .) |
| Peter certainly remains one of the most prominent disciples throughout the Fourth Gospel, as in the other gospels. Given the model for gospel genre found in Matthew and Luke, one most naturally expects report of a commission at the end of the Gospel (which could be and is, to a significant degree, fulfilled in 20but which could also be developed further). Even here Jesus is correcting as well as encouraging Peter (especially if the three questions recall the three denials, 13:38). 10931 The passage is consistent with, but develops, the role of Peter found earlier in the Gospe1. It also may provide a model for other church leaders (cf. 1Pet 5:1–2 ). 2. The Demand of Love Loving Jesus demands fulfilling his commands (14:15), particularly the command to love one another as Jesus did (13:34); in Peter " s case, this general call includes a specific command to care for Jesus» sheep, for whom Jesus cares. The appointed undershepherds of the old covenant scattered when they saw a wolf coming (10:12–13), but Peter was to care for the sheep as Jesus did, ultimately to the point of offering his life (21:18–19, 22), as he had once promised he would (13:36–37). As noted above, Peter is given three opportunities to affirm his love for Jesus (21:15–17)–possibly three in number to balance Peter " s three denials (13:38). Peter was «grieved» by the Lord " s questions (21:17)–a strong term John elsewhere uses of the disciples» sorrow over Jesus» death (16:20). He still felt loyalty for Jesus; but Jesus demands a love that is demonstrated by obedience (14:15), which Peter " s recent behavior failed to demonstrate (18:25–27). Peter is certain that he remains faithful to Jesus–despite his recent lapse in such readily promised fidelity (13:37–38)–and that Jesus must know this, for he knows «all things» (21:17; cf. 16:30; 18:4). That Jesus» knowledge has already led him to refuse to trust untrustworthy believers (2:23–25) might lead the first-time reader– and perhaps Peter–to doubt whether Peter will do any better on this commitment than he did in his first assurance that he would die for Jesus (13:37). Yet Jesus was merely testing and confirming him, for, as Jesus accurately predicted Peter " s betrayal (13:38), he also predicts here that Peter will eventually die for Jesus (21:18). |
| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
| That Jesus «passed by» (9:1; cf. Matt 9:27) implies that he left the temple (8:59) by one of the roads leading from it; the pool of Siloam was near the temple and no break appears between chs. 8 and 9. The blind, or members of the families they would have otherwise supported, had to support themselves by begging for charity. 7020 The location near the temple (8:59–9:1) therefore makes sense; temples with their broad colonnades provided natural places for begging. 7021 In the story world it therefore remains the final day of the Feast of Tabernacles (7:2, 37). 7022 As here (9:1) and in the parallel passage in 5:1–14 (5:5), healing reports often emphasized the duration of the distress (e.g., Mark 5:25 ; Acts 3:2), heightening the significance of the healing. 7023 That the man was also healed on the Sabbath (which some view as a Johannine addition to the original story to fit its Johannine context) becomes an issue only at 9:14, when the narrative begins to report the involvement of the Pharisees (9:13); one may recall Johns similar stylistic practice in 5:9b-10. 1B. The Cause of Blindness (9:2–5) Blindness was often associated with sin; in many cultures it is natural to associate another " s affliction with a specific avoidable cause to prevent anxiety on the part of those who speculated about the causes (cf. Job 6:21 ). 7024 Thus one source suggests that a person was struck blind because he failed to perform sacrifices properly, 7025 though some thinkers did object that blindness could happen to anyone. 7026 Jewish literature provides many examples of the connection; 7027 one who saw a blind, lame, or otherwise seriously afflicted person should praise God as the righteous judge. 7028 Ancients held that wrongdoing caused a variety of maladies. Thus the gods and Fate often sent punishment like (σος) the crime; 7029 Jewish sources, including both early sages and sectarian sources 7030 as well as later rabbis, 7031 recite the same principle. In many Greco-Roman sources, God or the gods punished with physical afflictions, including blindness; 7032 in Jewish sources, sickness often stemmed from sin. 7033 Thus a woman would die childless only because of her sin (J En. 98:5). The Testament of Job even supplies a possible sin (pride) committed by Job " s sons that made them susceptible to death (T. Job 15:9/10). 7034 Some Jewish teachers did, however, express skepticism that we could know the reasons the righteous suffered, 7035 and argued that not all kinds of suffering derived from sin. 7036 Like leprosy, blindness was a state compared with death; 7037 like other disabled or generally defenseless persons, 7038 however, a blind person received some special protection under law. 7039 |
| Since the days of the first Apostles, the Lord’s High Priests ( архиереи , bishops) have faithfully nurtured and preserved Christ’s flock in every generation. Their ministry has been characterised by the love of Divine Service and prayer, the celebration of the Holy Eucharist and the other Divine Mysteries, the defence of the Truth in the face of every challenge and aberration, and the constant exhortation to repentance and holiness; but above all in their willingness to follow the Saviour and to lay down their lives for His sake (cf. John 15.13; 13.37). We live today in an era confronted by grievous attacks and wounds that the evil one seeks always to inflict upon us, which lead man to fear, confusion and the loss of hope. But the Body of Christ, His holy and spotless Church, suffers no worldly wounds, and her children will not be broken or driven from His grace so long as their hearts remain pledged to the purity of His word. The True Light will always overcome the darkness, love shall always cast out fear, and those who preach hope in the Lord preach a Way, a Truth and a Life that no power can overcome (cf. John 14.6). The Bishop, as we have been taught by our Fathers and as we have seen in so many living, holy examples, is called to be an authentic shepherd to his flock: to his clergy, his faithful, and the whole world. He must stand with his sheep in times of peace but also of turmoil, must suffer with and for them, must offer his soul to teach and protect them, must sacrifice all his energy and even his very life on their behalf, knowing that they are not his own sheep but the Lord’s, and that one day he will give an answer for their souls — and he must do all this with joy, with limitless patience and love, through the grace bestowed on him, knowing the voice of each lamb, and being known by them as their own (cf. John 10.3, 4). Of none of these most high callings do I feel myself worthy, knowing my many weaknesses, but to all of them I pledge the fulness of my heart, the struggles of my soul, and the remainder of my days. |
| 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. |
| Theologically, the discourse underlines the theme of Jesus» continuing presence with his people. 8046 In place of an eschatological discourse preceding the passion, as in the Synoptic traditions and probably traditions known to the Johannine community (which was, however, also capable of eschatological interpretation; cf. Rev), John treats his audience to an emphasis on the present experience of Jesus» presence through his past return to them. 8047 7995 E.g., Becker, «Abschiedsreden.» For a thorough summary of views on composition and redactional questions, see Segovia, Farewell, 20–47. 8011 Johnston, Spirit-Paraclete, 127. First John has more in common with this discourse than with the rest of the Gospel (perhaps because this discourse focuses on Jesus» message to disciples), though this need not imply the Epistlés author redacting this discourse (Smalley, Epistles, xxix). 8012 " Day, «John,» 770; see further 736–37. Similarly Witherington, Wisdom, 248, who attributes the repetition to sapiential style and «successive discourses given in a short span of time.» 8022 The lack of emphasis may, however, speak against a eucharistie interpretation (pace Moloney, «Reading»). 8024 E.g., Plato Symp.; Xenophon Symp.; Cicero Tusc; Plutarch Dinner; T.T.; Athenaeus Deipn.; Aulus Gellius 7.13. For elements of a mock symposium, see Trimalchiós dinner in Petronius Sat. In a Diaspora Jewish setting, see Letter of Aristaeus (specifically, Hadas, Aristeas, 42–43), which may draw on 1 Esd 3–4 (the latter is not, however, a dinner setting); in the Gospels, Luke 7:36–50; 11:37–54; 14:1–24 (Aune, Environment, 122). 8025 Stauffer, Jesus, 118. Even after a main meal (perhaps occurring here in 13:2) had been finished, people could drink more (Xenophon Cyr. 8.4.9). 8027 E.g„ Homer I1. 13.95–124; Battle of Frogs and Mice 110–112, 132–159; Polybius 15.10; Dionysius of Halicarnassus R.A. 6.6.1–6.9.6; Appian R.H. 8.7.42; 8.17.116; C.W. 4.16.126; Arrian Alex. 3.9.5–7. Such exhortations, however, also occur outside military contexts (e.g., P.Tebt. 703.40–43). |
| As a shepherd, Peter must face death (21:18–19), as his good shepherd had (10:11, 15, 17–18); as one of the sheep, 10945 Peter must «follow» Jesus (21:19; 10:4–5, 27)–even to death (13:36–37). 10946 Peter would not always have the vigor that he had devoted to Jesus that morning (cf. 21:7, 10–11; 1 John 2:14 ). Other ancient texts also present powerlessness in terms of dependence; 10947 Diogenes the Cynic reportedly told a man whose servant was putting on his shoes that he would ultimately have to depend on the man to wipe his nose as well j Diogenes Laertius 6.2.44). A third-century Palestinian Amora opined that God might punish a person by withdrawing the person " s control over his members so that another would have power to do that person harm (Gen. Rab. 67:3). The description of dependence here could apply simply to old age, 10948 which could sometimes incline judges and observers toward mercy; 10949 but the language of «stretching out the hands» probably suggests more than merely the dependence of old age. Usually it indicates the image of supplication, 10950 but here it may refer to voluntarily submitting onés hands to binding, which preceded execution. 10951 In view of 21:19, Jesus is explaining that when Peter is old and dependent, he will suffer execution. Second Peter 1:14, probably independently of John, suggests the tradition that Jesus showed Peter that he would die. Early Christian tradition reports that Peter died by crucifixion, 10952 probably upside down, 10953 finally «following» (21:19) Jesus fully (13:36); early Christian texts applied «stretching out onés hands» to crucifixion. 10954 Many commentators thus see crucifixion implied here. 10955 Whether the specific picture of crucifixion is present here or not (it probably is), Peter " s martyrdom certainly follows Jesus. Jesus explained here by what sort of death Peter would glorify God (21:19), just as he had earlier explained by what sort of death (12:33, also using σημανων) he himself would glorify God (12:23; 13:31–33; just as Lazarus " s death glorified Jesus by allowing him to raise Lazarus, 11:4). Jewish hearers might express little surprise that Jesus would predict the manner of Peter " s death for him. 10956 That Peter understands that Jesus refers to his death is likely; this is why he wants to know the beloved disciplés fate, but Jesus refuses to comment on that disciplés death (21:21–23). Peter had earlier volunteered to «follow» Jesus to the cross (13:37), but Peter had failed to do so (13:38); now Jesus explains to him that he will in fact be able to «follow» Jesus to the cross later, as he had told him more ambiguously before (13:36). 10957 The Beloved Disciplés Future (21:20–23) |
| Jesus eventually did provide some «open» teaching (7:26; 18:20), and especially was frank with his disciples (11:14; 16:25; cf. 14:21–23); but it did not come in response to others» demands, and the timing had to be right. 6338 Jesus would «reveal» himself fully, as the brothers request in 7:4, but not simply to reflect well on his earthly family; rather, privately to those who were truly his own (14:22). It was not that he feared death in Judea (cf. 11:7–9), though others in the narrative will avoid παρρησα for that reason (7:13); it was only that he must obey the Fathers plan and so delay it until the right time (7:7). In this Gospel, Jesus truly lays down his life and no one takes it from him (10:18); all happens according to the wisdom of his plan in obedience to his Father " s wil1. Given this emphasis of Jesus» brothers on open speech and behavior (7:4), it is significant to note that, after Jesus publicly reveals himself in his temple discourse, the Pharisaic elite portray him as a demagogue (7:47–49), suggesting significant class tension in the story world which was not unlikely in the world of John " s intended audience as wel1. Jesus» «open» appearance in both 7:14–36 and 7:37–52 polarizes the crowd; «that is, just as Jesus moves from " hiddenness» (verse 4) to openness,» so the response of his hearers moves from hiddenness (verse 13 … ) to open decision.» 6339 Jesus cannot guide his life according to political expediency; he must follow his Father " s leading (cf. 9:4; 11:9). 6340 That Jesus» «time» is not yet at hand is another Johannine double entendre; his brothers in the story world would understand him as referring to the time to go to the feast, but John " s ideal audience understands that going to the feast brings Jesus into conflict with the officials, hence hastens his impending death. Thus, as noted above, this passage emphasizes the matter of the appropriate time (7:6–7); as in 2(see more detailed comment there), Jesus is heading for the cross. When would Jesus» identity be better revealed to the world than at his final hour, at the cross (cf. 8:28; 12:32–33)? 6341 As in John " s use of «cannot» in general, so here «the impossibility lies in the true nature of things, and is the other side of the divine «must»» (see comment on 4:4). 6342 The world cannot hate them (7:7) because it would thereby hate its own ways instead of those of God (cf. 15:19). 6343 Jesus, by contrast, cannot simply elicit faith by his «works» (7:3), for he challenges the «works» of the world as evil (7:7; cf. 3:19–20). 6344 |
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