| 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 chapter also reflects standard Jewish motifs, such as the unity of God " s people, their love for God, God " s glory, obedience to God " s message, the election and setting apart of God " s people, and the importance of obeying God " s agent (Moses in Jewish tradition). One writer links such motifs specifically to the Cairo Geniza manuscript of the Palestinian Targum to Exod 19–20, 9387 another points to parallels with a hymn from Qumran; 9388 in short, most of the motifs reflect common Judaism, yet reinterpreted in a christocentric manner and reapplied to the christologically defined community. Further, to whatever degree John has adapted the discourse and prayer to encourage his audience in their particular situation, 9389 it is clear that a prayer of Jesus before his passion already stands in the passion tradition ( Mark 14:36 ). 9390 But whereas, in Mark, Jesus prays for the Father to spare him from the passion if possible ( Mark 14:36 ), here he recognizes and accedes to the Father " s purpose, requesting the hour of glorification (17:1). 9391 John does not deny Jesus» reluctance to face the cross (12:27) but places heavier emphasis on Jesus» obedience. 9392 Traditionally some have viewed Jesus» intercession in this passage in terms of the OT role of high priest 9393 (Jesus» role in some early Christian traditions; Heb 2:17; 3:1; 4:14–15; 5:10; 6:20; 7:26; 8:1; 9:11); the chapter title «Jesus» High-Priestly Prayer» has circulated since the theologian David Chyträus (1531–1600). 9394 But Jewish tradition also emphasized the intercessory role of prophets; 9395 more significantly, the probably testamentary character of the final discourse might point to patriarchal blessings, 9396 particularly the prayer and blessing of Moses ( Deut 32–33 ), 9397 as background. But because the content of these blessings does not parallel John 17 very closely, 9398 » one may need to look to the experience of John " s audience for more of the content. A variety of backgrounds are possible, but most important within the context of the Fourth Gospel is that Jesus becomes, before his exaltation, the first Paraclete, or intercessor ( Rom 8:26; 1 John 2:1 ; see extended comment on 14:16). 9399 This suggests that John 17 models part of the ministry of the Paraclete who would come after Jesus» departure (14:16) and of those who share his ministry (15:26–27). 9400 The Fourth Gospel presents the Paraclete especially as an advocate or prosecutor in the disciples» conflict with the world, but Jesus has also been promising them more direct access to the Father in prayer once he goes to the Father (14:13–14; 15:7, 16; 16:26–27). |
| The blind man himself becomes a paradigm of growing discipleship; when he confesses Jesus openly, he moves from recognizing him as a «man» (9:11) to a «prophet» (9:17) and a man from God (9:33), and with Jesus» revelation recognizes him as «Son of Man» and «Lord» (9:35–37). 7011 The end of this account contrasts starkly with the man healed in ch. 5 who did not proceed to become a disciple (5:1–16); for point-by-point contrasts with that account, see comments there. This man, like others who did the truth, would come to the light (3:19–21; cf. 9:3; 5:14). 1. Jesus Heals One Blind from Birth (9:1–7) Blindness «from birth» was considered especially difficult, 7012 though John mentions the duration of the malady (9:1; cf. 5:5) at least partly to lead into the disciples» question of who merited his birth in this state (9:2). Ancients generally believed that, under extraordinary circumstances, blind persons could be healed; 7013 thus some contended that Isis both cured eye diseases and made blind, 7014 and in a list of healings at Epidauros, the lame and blind appear in a summary (perhaps as the most dramatic cures). 7015 The Jesus tradition multiply attests that Jesus healed some blind people; 7016 there the opening of blind eyes, like the healing of the lame (5:9), reflects signs of the messianic era (Isa 35:5–6). Redaction critics often argue that, given Jesus» reputation for healing blindness and the pre-70 character of traditions like the pool of Siloam, the core account (9:1, 6–7) is authentic, the rest being Johannine theologizing on that story. 7017 Most regard 9:22, along with 12and 16:2, as a reflection of the situation with which the Johannine community was struggling. 7018 Whatever John " s degree of adaptation here, he certainly seeks to be relevant to his audience. In contrast to the staging of the rest of the Gospel, Jesus is missing from twenty-seven of forty-seven verses; to merit such extended discussion without Jesus» presence, the circumstances of the story must be particularly relevant to the experience of John " s audience. 7019 1A. The Timing (9:1) |
| 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) |
| 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). |
| Their faith is inadequate in part because it is merely signs-faith (6:14; cf. 6:2, 26, 30). Jesus» signs themselves are positive in the Gospel, among the works that testify of his identity (10:38; 14:10–11); 6026 but they are not coercive. Their confession (6:14) fits the Johannine litany of confessions: «This is» resembles his language elsewhere (e.g., 1:15, 30, 33–34; 4:29, 42), as does, less frequently, «truly» (4:42; 7:26, 40; for disciples, 1:47; 8:31). On «the prophet,» see comment on 1:21; on «coming into the world,» see comments on 1:9, 15; cf. 1:27; 3:31; 11:27; 12:13. Because the role of the coming prophet (6:14) probably alluded to «the prophet like Moses» of Deut 18 (also in John 1:21, 25; 4:19; 7:40 ), 6027 and because Jewish tradition emphasized Moses» role as «king» ( Deut 33:5 ), 6028 it is natural to see the crowds» perception of Jesus here as a new Moses. 6029 Not only was Moses a great prophet; 6030 his behavior was the standard for all subsequent prophets, 6031 and as in the Bible, he held great rank. 6032 Granted, «prophet» and «messiah» categories overlapped, 6033 but in the context of giving bread from heaven ( John 6:31–32 ), it is natural that the informed reader understands Jesus as the one greater than Moses, and the uninformed crowds understand him as a new Moses. This is not to deny that «king» in the Fourth Gospel usually refers to the Davidic ruler: 6034 it is virtually equivalent with God " s Son in 1and with messianic expectation in 12:13,15. The Fourth Gospel " s audience would recognize the designation as inadequate though true; Jesus is greater than Moses, as is the Torah which God delivered through Moses (1:14–18). John may have understood Deut 18 the way many readers of that text naturally would if not otherwise informed by tradition: Moses was the subsequent standard for all true prophets ( Deut 18:10–22 ), and all prophets God raised up would be like Moses. But there might be only one more with whom God spoke face to face ( Deut 34:10 ). Jesus is continually in the Father " s presence ( John 1:18; 6:46 ), and in this Gospel, all believers in Jesus share his relation with the Father (cf. 14:8–9), so every believer is like a new Moses (1:14; cf. 2Cor 3:6–18 ). |
| But far more importantly, by making clay of the spittle and applying it to eyes blind from birth, Jesus may be recalling the creative act of Gen 2 (cf. John 20:22 ). 7061 This allusion would fit well the likely creation allusion in the healing in John 5 (see comment on 5:19–20). Whatever the spittlés symbolic value, if the blind man knew the source of the mud he would not likely have thought it pleasant. Granted, later rabbis idealized the purity of those in the holy city, and a second-century rabbi thus deemed all spittle found there (except in the market area frequented by the unclean) ritually pure (m. Seqal 8:1). 7062 But spittle could be impure if it came from one who was impure; 7063 thus one touched by Gentile spittle had to immerse afterwards, 7064 and later teachers claimed that a high priest touched by spittle had to be replaced so that a clean priest would be available on the Day of Atonement. 7065 The shaming implied by spitting in Num 12could be understood as a cursing (Sipre Num. 106.1.1). 7066 Whether John intends a symbolic double entendre in «anointing» is difficult to determine, but readers accustomed to his double entendres will likely find it plausible. The language of «anointing» (πχρισεν, 9:6, 11) may suit symbolically or literally curative substances (cf. λεφω in Mark 6:13 ; Jas 5:14, though this was a natural way to describe any application of oil–Matt 6:17; Luke 7:46; χρω in Heb 1:9). 7067 Yet it also appears in some early Christian texts as a depiction of the Spirit " s empowerment for mission (χρω in Luke 4:18; Acts 10:38; 2Cor 1:21 ), not least in Johannine literature (χρσμα in 1 John 2:20, 27 ). 1D. Siloam (9:7) The command to «wash» may be compared with various purification rituals in antiquity (see comment on 1:25–26,31), but for Johns biblically informed ideal audience it may evoke the story of Naaman (2 Kgs 5:10–14), though this man is not a Gentile. 7068 As with Naaman, the man is instructed to carry out an act which by itself would never have brought healing; 7069 hence the significance of the pools title, «sent.» Probably within Jerusalem " s walls at this time, 7070 the Pool of Siloam included masonry varying in height from 12 to 18 inches, 7071 with four porches around the pool (cf. |
| Jesus revealed to the disciples God " s «name» (17:6), partly meaning his honor 9437 but very probably also implying his character and identity (14:9; 17:26). 9438 Acting by God " s name could represent dependence on God (e.g., 1QM 11.3). When God acted in history, he often did so for the sanctifying of his name, 9439 as he would do also at the final day. 9440 God expected his people to sanctify his name (kiddush haShem was central to Jewish ethics), especially by righteous deeds. 9441 Some rabbis opined that God " s name was hidden in the present age but would be revealed in the coming age; 9442 Jesus» revelation of the Father " s name is thus consonant with John " s emphasis on realized eschatology. Moses sought to know God " s «name» to reveal God to the people (Exod 3:13; cf. 33:18; 34:6–7); here Jesus provides his disciples, who are like Moses, with the same privilege. 9443 This experience would continue more fully after Jesus» glorification (14:21). That Jesus» disciples kept the word he gave them (17:6; cf. 8:51; 14:23; 15:20), as Jesus kept the Father " s (8:55), may recall the obedience of Moses but probably reflects more generally the obedience of Israel or a faithful remnant within Israel ( Deut 33:3, 9 ) . 9444 Yet in giving them the Father " s word (17:6, 8), Jesus is again greater than Moses, who gave the word to Israel; in John " s language, the law was given «through» Moses, but the actual giver of the law was God himself (1:17; cf. 6:32); thus the passage again portrays Jesus in a divine role. At the same time, Jesus remains subordinate to the Father, emphasizing that whatever he gave the disciples was from the Father (17:7). Perhaps, in the language of Exodus, Jesus is the «angel of YHWH» (Exod 3:2), but in the language of John (1:1–18) and of the early Jewish context he reflects, Jesus is divine Wisdom, which imparts God " s teachings to Moses and all those who will hear (e.g., Wis 7:27; 10:16; 11:1). The disciples realized that all that the Father had given Jesus was genuinely from the Father (17:7), in this case referring especially to Jesus» message (17:8; cf. 12:47–50; 16:15). That the Father had «given» disciples to Jesus (17:9; also 17:24) reiterates a striking image in the Fourth Gospe1. Early Judaism taught that Israel as a whole was predestined (see comment on 6:43–44), but like some other early Jewish Christian writers (e.g., Rom 9:6–32 ; Eph 1:4–5 ), John emphasizes the predestination of individuals in Christ through their faith in Christ. Jesus prays on behalf of the disciples (17:9) in a way that provides a model for how disciples will soon be authorized to pray for themselves in his name (16:26–27). |
| Lines 11–12: Not only did They have this love, They are this love. For, as the Apostle John says, «God is love» (1 John 4:8). Line 20: Sent by the Mind as the Messenger to the world... Just as the spoken word is a messenger of the mind, so is the Son the Messenger of the Father (see the commentary on chapter 2, lines 14–29). Chapter 5 Line 24: This is the perfect love, the original unity, the original harmony, the final mystery To which no human thought has ever succeeded in rising. Cut off from the world, alone with God in the forest, St. Gregory Nazianzen was one who went beyond all human thought in beholding the Light of the One Triadic God. In one of his mystical poems he writes: «From the day whereon I renounced the things of the world to consecrate my soul to luminous and heavenly contemplation, when the supreme intelligence carried me hence to set me down far from all that pertains to the flesh, to hide me in the secret places of the heavenly tabernacle; from that day my eyes have been blinded by the Light of the Trinity, Whose brightness surpasses all that the mind can conceive; for from a throne high exalted the Trinity pours upon all, the ineffable radiance common to the Three. This is the source of all that is here below, separated by time from the things on high.... From that day forth I was dead to the world and the world was dead to me». 800 Chapter 6 Line 4: They dwelt in the Darkness that was before darkness... The former Darkness is that of the Divine Incomprehensibility, as in apophatic theology; the latter darkness is the physical darkness that came into being when light was created. Line 7: By Thinking which is beyond thought, the Primal Essence creates. «God», says St. John Damascene, «contemplated all things before their existence, formulating them in His Mind; and each being received its existence at a particular moment, according to His eternal thought and will». 801 Lines 10–11: with these two hands of the Mind, Thought becomes deed. St. Basil the Great († A.D. 379), when speaking of the creation of the angels, traces the manifestation of the Three Persons in the work of the creation in the following way: «In the creation, consider first the primordial cause of all that has been made – this is the Father; then the operating cause – which is the Son; and the perfecting cause – the Holy Spirit: so that it is by the will of the Father that the heavenly spirits are, by the operation of the Son that they come into existence, and by the presence of the Spirit that they are made perfect». 802 |
| Craig S. Keener True Purification. 2:1–25 AT A WEDDING, JESUS sets aside the purificatory purpose of waterpots that embody traditional religious practices (for comment on Johns water motif, see also comment on 1:25–26, 31; 3:5). At the Gospels first Passover festival, Gods lamb then purifies the temple itself, starting the path of conflict with Judean leaders that leads to the passion of the Gospel " s final Passover. Relationship versus Ritual Purification (2:1–11) Signs-faith is less valuable than faith that merely responds to the Spirit " s witness (20:29); it is nevertheless a better place to begin than no faith at all (14:11). In 2:1–11, disciples who have already begun to believe Jesus (in 1:35–51) come to a new level of faith through Jesus» first sign. Outsiders to the establishment again receive deeper insight (2:9) than those closest to the heart of the social order. Perhaps most significantly, Jesus, who acts with divine authority, does not hesitate to suspend ritual law (again symbolized by water; cf. 1:33; 2:6; 3:5) in favor of a friend " s honor. The Jesus of this narrative prefigures the Jesus of the following narrative, who will act in judgment against the social and religious order represented by the temple. The following interpretive dialogue will reinforce the point that it is Jesus» gift of the Spirit, rather than ritual or heritage, that brings life (3:3–6). Thus this narrative also introduces Jesus» «hour» (2:4), beginning the conflict with the Judean religious and political establishment that in John must inevitably lead to the cross. 4354 1. Preliminary Questions Scholars have offered various proposals about this passagés role in the structure of 2:1–4:54, paralleling the two explicit Cana miracles as a deliberate inclusio. Although details vary, the intervening section moves from a Jewish to a non-Jewish (Samaritan) setting, with extensive christological discourse between. 4355 Some fail to identify a historical core to the account, hence doubt its basic historicity. 4356 Without privileging particular presuppositions about miracles, however, and given John " s consistent rewriting, and hence obscuring, of his sources, evidence for the historicity of the event could be argued in either direction. Royal banquets appear frequently in later Jewish parables, 4357 but one could use the observation about abundant banquet stories to argue for historical veracity as well as against it; the stories are frequent because banquets were frequent, and the Synoptic tradition indicates that the historical Jesus frequently attended banquets. 4358 The account is strictly Johannine in style but, though missing in Synoptic tradition, seems characteristic of Jesus 4359 and not objectionable on Christian presuppositions. 4360 John probably applies prior tradition here as in those cases where we can test his dependence on tradition; yet, as with his other narratives, he clearly reworks this one into his own unique framework and idiom as wel1. |
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