The disciples respond in purely natural terms (6:7, 9). 5984 In this period two hundred denarii would represent a single worker " s wages for about two hundred (or possibly greater or fewer) 5985 days» work. 5986 Since in times of food shortages a day " s wages might provide little more than food for a poor family (and even under normal circumstances it would not provide ten times that amount), 5987 two hundred denarii could not begin to feed five thousand men plus some women and children (6:10), 5988 and five barley loaves (6:9) would do even less. 5989 As in John 2:5–9 , the silent protagonist allied with the disciples is one of the people without significant social influence, with whom some Johannine Christians could perhaps identify, a «lad» (6:9). 5990 Though the text does not emphasize this, that the lad shared his food (it can be safely assumed that the disciples did not force him to give it up) probably would have been seen as meritorious, or at least as the sort of incident that would be given this moral in later retellings. 5991 Barley was cheaper, hence accessible to the poor in larger quantity, than wheat (cf. Rev 6:6); 5992 the fish may have been dried. 5993 That the multitudes must «recline» (6:10) may suggest an allusion to the Passover (6:4). For normal meals people sat on chairs, but they reclined at banquets and festivals in accordance with the Greek custom probably adopted during the Hellenistic period. 5994 3. The Miracle (6:10–13) As noted in the introduction to this section (6:1–13), multiple attestation supports the probability that a massive feeding event occurred. But against what light would such an event be understood? Some find Hellenistic parallels more persuasive than Jewish ones. 5995 Visiting Greek deities might prevent food from running out, 5996 in ways similar to prophets in some biblical accounts (cf., e.g., 1 Kgs 17:14–16; 2 Kgs 4:3–6). Yet even were the original disciples or John " s audience more attuned to the reports of Hellenistic divine men than to the biblical prophets, the Hellenistic parallels for divine men accomplishing such feats seem relatively few. 5997 But given the importance of food to survival, it is hardly surprising that most traditions would emphasize divine intervention in providing it. 5998 The biblical examples of multiplied food stand much closer; John actually contains some verbal reminiscences of 2 Kgs 4:42–44. 5999 Early Jewish tradition also spoke of the miraculous multiplication of oil (cf. 2 Kgs 4:5–6) 6000 and food (Exod 16:18). 6001 One wonders why an increasingly hellenized church would create a Hellenistic story about Jesus then introduce biblical allusions when incorporating them into the Gospels. A Jewish context for Jesus» miracle seems more likely from the start.

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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. The discourses that expound the miracles clarify this point further.

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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).

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Jesus returns to the image of sheep (10:1–16) in 10:26–27, continuing a dispute from the recent festival of Tabernacles about the true people of God. 7474 One might believe to become one of Jesus» followers (e.g., 6:47), but it was also those who were his sheep who could believe (or believe adequately; 10:26). John envisioned a conflict between free will and predestination no more than did most of his Jewish contemporaries (see comment on 6:44–45). The point in this text is not the impossibility of apostasy; apostasy appears elsewhere in this Gospel (e.g., 6:66, 70–71; 15:6). But none of those examples contravene the principle here: sheep abandoning the fold is not the same as a wolf «snatching» them; sometimes Jesus appears to have provoked his professed followers (in chs. 6, 8) simply to reveal what was already in their hearts. Many early Christian texts warn of apostasy; one could experience God " s grace and yet fall away. 7475 Johannine theology, however, emphasizes that Jesus knows peoplés responses before they make them; from God " s omniscient standpoint, only those who will ultimately persevere belong to Christ in any event (6:37–39; 10:29; 17:2,9,12; 18:9; 1 John 2:19). These would never perish (cf. 3:16; Rev 2:11; 20:6). 7476 No one could snatch sheep from Jesus the shepherd (this recalls the image of thieves and wolves seeking to seize sheep in 10:1, 8, 10, 12; especially the wolf in 10:12, where αρπζω also appears), just as they could not seize them from the Father (10:28–29). (Possibly the inability of his enemies to seize him before his Father allowed it illustrates the principle on a narrative level; the term differs, but ρπζω would not be as appropriate there.) Although technically this shared power probably reflects Jesus» role as divine agent, it may also suggest some degree of functional (not necessarily ontological) equivalence of the Father and Son here. (This does not require an equivalence of rank; the Father who was greater than all in 10was greater than Jesus in rank as well–14:28.) Certainly this does not identify the Father and Son as the same entity. 7477

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But do we see this in actuality? How few of us read their epistles, and how few of us strive to understand them! How often and with what indifference do we abandon the word of God, which is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), and turn to earthly wisdom, the rudiments of the world (Gal. 4:9; Col. 2:8), which does not in the least reveal to us the divine wisdom hidden throughout the world and in the life of mankind! Doesn't it also happen that these words of the Apostles are even laughed at amongst us, just as they were amongst the sophists and philosophers of Athens, from whom the Apostle Paul departed with a heavy spirit, to preach in other cities (Act. 17:18, 32–33; 18:1 1 Col. 3:1–7)? Aren't the preachers of these words of the Apostles also subjected even now to persecutions, even unto bonds, like the great Apostle of Christ, Paul (2 Tim. 2:9)? Isn't the reason why unbelief is increasing in our time: that we do not want to hear and know about that living, fiery faith, which comes not from opinion or the logic of flesh and blood, but from heavenly, divine revelation (Mt. 16:17), as did the rock, Simon Peter? Is the reason why Christian love is becoming more and more scarce among people that we have completely forgotten Paul, whose mouth was always opened unto the people, and whose heart was enlarged (cf. 2 Cor. 6:11), in order to embrace with tender love all those whom he begot in the Gospels through Christ Jesus (1 Cor. 4:15)? As long as the earth stands, it will stand only on twelve foundations, which are the Apostles of Christ (Rev. 21:14; Eph. 2:20). But if instead of approaching Christ, the Chief Cornerstone, and as lively stones, are built up a spiritual house, an holy priesthood (1 Pet. 2:5), we build upon a foundation other than Jesus Christ, then each one's work will be revealed by fire; and the fire shall try every man's work of what sort it is (1 Cor. 3:11-13), and the fire from which the present world shall perish (cf. 2 Pet 3:7-12) will destroy it more and more, so that new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13) might appear.

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Thus part of the Paracletés defense of the disciples is to turn the tables, bringing charges against their accusers, 9219 just as Jesus usually managed to turn the tables on his accusers in the Fourth Gospel (e.g., 5:16, 45–47; 8:46; 9:39–41). 9220 (It was standard judicial rhetorical practice to invert opponents» claims about right and wrong, wisdom and folly.) 9221 In ancient courts, a persuasive accuser could generally demolish defendants of lower status; a persuasive patronal advocate with ties to the judge would also be difficult to defeat. In fact, in many ancient judicial proceedings, social inferiors could not even bring suit against social superiors; 9222 before God " s court, the Christians» accusers would have no case.) As Jesus proclaims God and refutes his adversaries» charges in the Fourth Gospel, so the Paraclete equips the Johannine community for witness and apologetic in the setting of conflict. 9223 Likewise, as Jesus is the intercessor before God " s throne, the Spirit is «another advocate» aiding the disciples before an earthly tribuna1. 9224 Whereas the «world» personified in the community " s opponents trusts in Moses, Moses will accuse them (5:45; cf. λγχω in Jas 2:9); the Spirit who inspired the law of Moses and continues the work of Jesus will continue the prosecuting work of each. 2. Background in the Biblical Prophets The Paraclete here is thus both intercessor and prosecutor of those who bring a charge against God " s servants. The idea of God pleading the case of the afflicted against their adversaries appears in an eschatological context 9225 in Jer 50:34; 51 (RSV): Their Redeemer is strong; the LORD of hosts is his name. He will surely plead their cause, that he may give rest to the earth, but unrest to the inhabitants of Babylon. Therefore thus says the LORD: «Behold, I will plead your cause and take vengeance for you ... and Babylon shall become a heap of ruins ...» The work of prosecution, or accusation, was regarded as primarily the work of Satan if directed against God " s people. 9226 Satan, 9227 or Mastema, 9228 regularly appears as Israel " s accuser in early Jewish texts; by the Amoraic period, he accuses Israel continually except on Yom Kippur 9229 (cf. Rev 12:10; see further the note on John 14:16 ). But God himself was perfectly able to prosecute his people or the nations for breach of covenant faithfulness (e.g., Ps. 50:8–21 ); later teachers could envision the law accusing God " s people when they disobeyed it. 9230 More to the point in the context of this Gospel, it was really the accusers who were on trial in the accusations and trial of Jesus (3:19–20). As Schnackenburg observes:

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It is a sad fact of life that small sins are as unavoidable as dust in the air. Just as it is necessary to wash every day and to clean one's room, it is equally necessary to repent constantly for one's daily failings. Who would consider himself holier or more perfect than Christ's Apostles? Yet even they did not regard themselves as being sinless. " In many things we offend all, " wrote St. James the Apostle (Jas. 3:2). " If we say that we have not sinned, then we make Him a liar, and His word is not in us...If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, " wrote St. John the Apostle (1 John 1:10, 8-9). St. Paul the Apostle is painfully aware of his own unworthiness: " Christ Jesus came into the world to save sinners; of whom I am chief " (1 Tim. 1:15). Note that he does not say " I was, " but " I am, " evidently because he continued to repent for having once persecuted believers. Tradition tells us that the Apostle Peter's eyes were always somewhat reddened, for, when he heard roosters crow at night, he would wake up, remember his denial of Christ and begin to weep. St. John the Apostle teaches Christians to look after their spiritual state in these words: " My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world....But if we walk in the light...the blood of Jesus Christ His Son cleanseth us from all sin....And every man that hath this hope in Him purifieth himself, even as He is pure " (1 John 2:1-2; 1:7; 3:3). Similarly, St. Paul writes: " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God " (2 Cor. 7:1; cf. Heb. 9:13-14). Clearly, in these passages the Apostles are not summoning pagans to repentance, but Christians, and the words they use, " cleanseth " and " let us cleanse, " suggest that moral purity has its gradations, as does sinfulness. For the same reason another scripture says: " He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still: and he that is holy, let him be holy still " (Rev. 22:11).

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Losing onés life in this age would be a small price to preserve it in the eternal age to come, a notion not unfamiliar to Jesus» Jewish contemporaries. 7857 Philosophers talked about being ready to face death, 7858 as did military historians 7859 and an oath of loyalty to the divine emperor. 7860 Biographers could praise statesmen who sacrificed their lives for their people. 7861 Generals typically warned troops before battle that those who risked their lives ultimately were more apt to preserve them. 7862 Some felt that prayer for onés life would demean that person " s heroic character (Longinus Sub1. 9.10, on Ajax). Despite similarities in wording, the Fourth Gospel " s Jewish audience and sources would probably understand Jesus» words more in line with the biblical tradition of preparedness to suffer for God " s honor. Moses, Elijah, Jeremiah, and David suffered for God " s honor, but none of them suffered gladly; Jesus likewise suffers, but not because he desires to suffer (12:27). First-century texts frequently portray Jewish people prepared to die for the honor of their ancestral customs, 7863 and early Jewish texts speak of loving eternal life more than life in the present world, so enduring the world " s hostility (1 En. 108:10). 7864 Jesus here provides such a choice between two ways. 7865 Johannine literature elsewhere speaks of loving not the world (3:19; 1 John 2:15), its honor (12:43), or onés life even to the point of death (Rev 12:11). Serving Jesus (12:26) demanded seeking humility rather than honor (cf. 12:2) and required following Jesus» model of servanthood, which shortly follows in the narrative (13:5, 14–16). 7866 Yet those who shared Jesus» suffering would also share his glory: wherever Jesus would be, 7867 there his servants would be as well (12:26), both in death and in the Father " s presence (14:3). Those who suffered for Jesus should seek only God " s honor (5:23), and themselves would be honored by the Father (12:26) rather than by mortals (5:41,44; 12:43). 2C. Glorifying God by Suffering (12:27–30)

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3824 Earlier tradition concurs with the Fourth Gospel " s claim that some thought John the Christ (Luke 3:15), and that he responded that one mightier than he would come after him to bestow the Spirit (Matt 3:11; Luke 3:16), but the Fourth Gospel elaborates the discussion more fully than our other extant traditions do. The language of the denial may reflect a deliberate contrast with the confession the tradition reports for Jesus before the Jerusalem elite ( Магк 14:61–62 ; cf. 8:28). John " s emphatic «I» in his denial of his messiahship in the Greek text of 1(also 3:28) may suggest that John is about to confess another as the Christ (cf. 1:23, 27). 3825 Certainly John " s confession contrasts with Jesus» positive «I am» statements in this Gospel (e.g., 4:26; 11:25), fitting the running contrast created by John " s abasement and Jesus» exaltation (1:15; 3:28–30). 3826 That John both «confessed» and «denied not» is more than mere Semitic parallelism at work; 3827 it is varied repetition for the sake of emphasis, sounding almost like a response to the charge that John claimed to be more than a prophet. 3828 The reader will later learn that the leaders who sent messengers to John prove unwilling to confess Christ or permit others to do so (9:22; 12:42); John himself, however, «confesses» him openly (cf. Matt 10:32; Luke 12:8, a tradition likely known to the Johannine community–Rev 2:13; 3:5). 2A. Not Elijah (1:21a) That the Fourth Gospel plays John " s role down in light of some contemporary exorbitant claims for him is likely (see comment on 1:6–8), especially since the Fourth Gospel refuses to grant him even the role of Elijah which he seems to have played to some extent in pre-Markan tradition ( Магк 1:6 ; Matt 3:4; 3829 cf. 1 Kgs 17:6; 2 Kgs 1LXX; Магк 9:13 ; Matt 17:12–13; Luke 1:17), 3830 even though he does not explicitly transfer those claims to Jesus. 3831 It may also merit mention that the Synoptic miracle traditions which applied Elijah " s miracle-working role to Jesus and passages such as Luke 9:61–62 (cf.

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3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Тов 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Ваг 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620         «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144.

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