Part 95
him. This assertion is considered as a bJasphemy and therefore the Jews want to stone him (Lev 24:16). Jesus escapes from them in the same way as before (7:30, 32, 45). (9:1-41) Jesus Restores Sight to the Blind Man As in ch. 5, a miracle takes place in a pool on a sabbath day, and provokes violent debates. But whereas in ch. 5 Jesus was directly the revealer, the progressive insight of the blind man is in the centre of the controversies in ch. 9. The motif of his blindness from birth is enriched by the themes of night and sinfulness. In contrast to that, Jesus is the light of the world. His divine work among humankind is symbolized by the mud he makes with his saliva (cf Gen 2:7). The blind man must wash his eyes in the pool of Siloam. At the festival of Booths the water of salvation was fetched from Siloam (see JN 7:37-9). The evangelist underlines that Siloam means 'Sent' (v. 6), so that Jesus who has been sent by his Father (v. 4) is also present in this water. There may be a hint at the importance of water in Christian baptism. The blind man comes to a complete faith in Jesus. In contrast to him some of the Pharisees remain in their sin. Certain aspects of the story recall synoptic miracles on blind people (Mk 8:22-6; 10:46-52 par; Mt 9:27-31; 12:22-3 Par-)> but on ^e whole the evangelist seems to rely on his own information.
(9:13-17) By the information in 1:24; 3:1 and especially in chs. 7-8 the reader is accustomed to consider the Pharisees as Jewish authorities who sometimes are also simply called 'the Jews' (see 9:18, 22). The evangelist seems to describe the judicial capacity of the Pharisees in the light of their importance in the bet din after 70 CE. Their power in the Sanhedrin before 70 was rather limited. The healing and the making of mud by Jesus could be interpreted as works that were forbidden on a sabbath (cf. Sabb. 7:2). The Pharisees who doubt Jesus' origin from God go against what Nicodemus formerly had admitted (3:2). The healed man considers Jesus as a prophet, just as some in the audience will do in v. 31. But both in the OTand the NT a sinner can also perform miracles which lead people astray.
The scene is well organized: a discussion between Jesus and his disciples (w. 1-5) introduces the proper miracle (w. 6-7). The man blind from birth is interrogated on different occasions, first by his neighbours and those who have met him (w. 8—12), then by the Pharisees (w. 13—17), and after the enquiry from his parents (w. 18-23), a second time by the Jewish authorities (w. 24-34). After all these interrogations he finally meets Jesus himself who is revealed to him as the object of faith, and who criticizes the Pharisees (w. 35—41). (9:1-5) From the information in v. 8 one can guess that the blind man was sitting as a beggar at the entrance to the temple. The discussion between Jesus and the disciples gives the meaning of the miracle story in advance; it replaces the synoptic description of how blind people ask to be cured (Mk 10:47-8 par; Mt 9:27-8). Jesus' answer to the problem of suffering is similar to that in Lk 13:2, but different from Jn 5:14. Jesus does not accept rabbinic discussions concerning who has sinned (see the examples in Str-B ii. 527—9), but stresses God's ability to transform difficult situations. Jesus has to do the work of his Father before he himself will be condemned to death. The NRSV is probably right when it chooses as original the apparently contradictory 'we' and 'me' in v. 4. w. 6-7, in the first two miracles Jesus' mother and the royal official took the initiative (2:3; 4:47). At the pool of Beth-zatha and here it is Jesus who initiates the miracle. In 5:6 Jesus asked, 'Do you want to be made well?' Here he simply accomplishes the miracle as part of God's plan. (9:6-12) The evangelist combines two kinds of synoptic miracles, those by contact (the mud on the eyes in v. 6), and those by distance (the healing at the pool in v. 7). In Mk 7:33 and 8:23 Jesus heals with the help of saliva, which at that time was considered as a remedy (cf. Tacitus, Hist. 4.81 and Suetonius, Vesp. 7). But in John Jesus makes mud with the dust of the earth, which might symbolize his creative power (cf. Gen 2:6—7.; J°b IO:9J Irenaeus, Adv. haer. 5.15.2). The blind man seems to represent the Christians who by their baptism (cf.
(9:18-23) The parents of the man witness that their son was born blind, but prefer to let him speak of the miracle on his own behalf. They represent the Christians who after 70 CE hesitate to confess Jesus as the Messiah, because they might be put out of the synagogue. Later Jewish documents distinguish between three forms of exclusion, two temporary ones, for a week or for at least thirty days, and a more decisive one, the 'ban' (herem). It is possible that such a definitive exclusion was first introduced about 80-90 with the birkat hamminim, a prayer of'benediction' (= 'malediction') against pagans, perhaps even against Christians. The aposynagogos in 9:22; 12:42; 16:2 might refer to this severe exclusion from the Jewish community (cf. Forkman 1972: 87-114), even if some scholars today contest this interpretation.
(9:24-34) 'Give glory to God' in v. 24 means simply to speak the truth (cf. Josh 7:19; Sank. 6:2). The authorities now accuse Jesus of being a sinner, just as some of the Pharisees had already done in 9:16. The once-blind man, on the contrary, is of the same opinion as the other Pharisees in v. 16. He implicitly opposes Jesus' authority to that of the law (cf. 5:17). Ironically he remarks in v. 27 that they perhaps want to be Jesus' disciples. They naturally reaffirm their own fidelity to Moses (cf. Mt 23:2: 'the Pharisees sit on Moses' seat'). They claim that Moses has spoken to God, whereas Jesus' origin is obscure to them, despite all that has been said in chs. 7—8. The evangelist reflects here the conflict which took place in his time between disciples of Jesus and those of Moses (cf. 5:457). The man becomes more adamant and explicitly states that Jesus comes from God (w. 30—3; cf. 3:2), reaffirming what Jesus himself had maintained after the miracle at Beth-zatha (5:19-24). The audience refuses to be taught by a man born in sin, but Jesus has already denied this interpretation in w. 2-3
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A special feature in John is that even the gate through which the sheep pass becomes important, giving rise to another parable on thieves and bandits. Contrary to Bultmann's (1971) opinion, there is insufficient reason to think that this theme derives from Mandean literature.
and he will affirm in v. 41 that on the contrary it is the unbelieving audience which is sinning.
(9:35—41) During the whole controversy Jesus was absent, but his miracle was the main subject of discussion. The healed man has progressively become more confident about Jesus' origin from God. He is now prepared to confess his faith in him who reveals himself as Son of Man. A few MSS such as P75 and Sinaiticus omit the whole of v. 38 and the beginning of v. 39. Contrary to Brown's hypothesis on a liturgical addition
(10:1—30) The solemn 'very truly' introduces a narrative which in v. 6 is called a 'figure of speech' (paroimia), and which corresponds to a synoptic parable, something always difficult to understand (Mk 4:11-13 par; cf. Jn 16:25, 29)- Both words translate the Hebrew masal, with the difference that the Johannine paroimia prepares for Jesus' self-revelation in 10:7— 18. The first parable in w. 1-312 contrasts the man who enters by the gate, and the thief or the bandit who climbs in by another way. The normal image in this type of parable would be the burglary of a house or a palace (cf. Lk 12:39), but me
(Brown 1966) the text is original since it is well attested in different textual traditions. Jesus' revelation to the blind man is similar to his self-disclosure as Messiah to the Samaritan woman (4:26). The healing of the blind man concludes with an emphasis on the sign of faith. Jesus speaks of the actual judgement which will also be the Son of Man's final judgement (cf 3:17—21 and 5:27—30). He alludes to Isa 6:9—10, a text that the Synoptics apply to the reception of God's rule (Mk 4:12 par.). In the early Christian communities this text was also used against Jews who did not believe in Jesus (cf. Acts 28:25—8 and Jn 12:39—40). Jesus employs the word 'blind' in two ways: inability to see, and unwillingness to understand. The Pharisees who do not want to understand are immersed in a deeper moral and spiritual blindness than those who are physically blind from birth.
evangelist has obscured this by speaking from the beginning of a sheepfold and a shepherd. One can associate this in the Synoptics with the narrow gate that leads to life (Mt 7:13—14; Lk 13:24—5). The evangelist possibly thinks of a sheepfold close to a house and of the shepherd's own sheep in contrast to others (w. 3-4). (10:36-6) The second parable is about a shepherd who knows his own sheep by name and can therefore lead them out of the sheepfold, in contrast to the stranger whom they do not follow. Comparison should be made with Ezek 34:11-16, where God in the future will be the shepherd of his people. Since in both parables the gate and the shepherd remain unidentified the audience (i.e. the Pharisees of 9:40 and others) at first does not understand. (10:7-10) The obscure figure of speech is partly explained by Jesus' self-identification with the gate. But he avoids a total allegorization of the first parable by not elucidating who the gatekeeper, the thief, and the bandit are. Jesus is the gate in two ways: first, in w. 7-8 he is the gate through which the shepherds have to go to reach the sheep. The thieves and the bandits (possibly identified with the Pharisees and all the false prophets who have preceded them), do not want this. Secondly, in w. 9-10 he is the gate through which one can come in and go out to find pasture. Here it is not the shepherd who goes through the gate but the sheep. This is similar to the synoptic narrow gate which leads to life, and Jesus' saying: T am the way, and the truth, and the life. No one comes to the Father except through me' (Jn 14:6-7; cf. also Ps 118:20). In order to understand how the gate leads to pasture one has to consider the function of Jesus as shepherd. He guides his sheep to life just as he earlier promised living water and bread from heaven. In opposition to this the thief comes only to kill and destroy (v. 10).
(10:1—21) Jesus is the Door and the Good Shepherd The shepherd's care for his sheep is a frequent theme in the synoptic tradition: Jesus has compassion for the crowds who are like sheep without a shepherd (Mk 6:34; Mt 9:36), or are sent into the midst of wolves (Mt 10:16; Lk 10:3). There may be ravenous wolves who come in sheep's clothing (Mt 7:15). In the parable of the lost sheep according to Mt 18:12-14 Jesus
describes God's care for all those who might get lost. In Lk 15:3—7 the same parable, directed against the Pharisees and the scribes, is applied to a sinner who repents from his sins. The little group of disciples is addressed by their master as a flock to whom the Father is giving the kingdom (Lk 12:32; cf. Mt 25:32—4). Finally Jesus alludes to his death with the help of Zech 13:7: T will strike the shepherd and the sheep will be scattered' (Mk 14:27; Mt 26:31), a situation which is also described in Jn 16:32.
In these verses two main lines from the synoptic tradition are developed: Jesus is identified with the shepherd as in Mk 14:27 par. He takes active care of his sheep as in Matthew and Luke. But the perspective is different: Jesus speaks of the shepherds who do not fulfil their vocation, and alludes to the OT expectation of God becoming Israel's true shepherd in the future (cf. Isa 40:11; Jer 31:10; Ezek 34:11-16). This prospect could also be applied to David who shepherded the people of Israel (2 Sam 7:7) and became the figure of the predicted Messiah (cf. Jer 23:4—8; Ezek 34:23—4; 37:24). But in Jn 10 Jesus is less a messianic figure than one sent by the Father who loves him. In Jn 21:15-17 Jesus' function as a shepherd will be transmitted to Peter if he loves his master (cf. Acts 20:28-30 on Paul).
(10:11—18) w. 11—13 f°rm a short parable, in addition to what had been said in w. 1—5. There the shepherd was opposed first to the thief and the bandit, then to the stranger. Now a second theme is developed: the hired hand runs away, w. 12-13. New aspects are introduced: the wolf who attacks the sheep and scatters them takes over the negative function of the thief and the bandit. Jesus identifies himself with the good shepherd, in contrast to all those who in Israel did not behave as such (cf. Ezek 34; Zech 11:4—9; CD 13:9—10). In a similar way, in 6:32— 40 he was the true bread from heaven and in 15:1 will be the true vine. In contrast to the hired hand he is willing to give his
In Jn 10 the shepherd does not seek what was lost but keeps his sheep from all dangers. He is even willing to give his life for them, struck as the shepherd is in Zech 13:7. More clearly than in the Synoptics Jesus himself takes the initiative to give his life (cf. Isa 53:5-8 and i Pet 2:24-5).
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against those who want to snatch them away, such as the wolf in v. 12. w. 29—30, according to the translation in NRSV the things the Father has given Jesus are greater than all; according to JB and TOB it is the Father who is greater than all. If in the original reading the definitive article had been the masculine hos there would probably not have been any problem. Therefore the neuter ho in our MSS is original and at the same time the masculine meizon is also original: ho pater mou ho dedoken moi pantdn meizon estin (cf. Birdsall 1960; Lindars 1972: 369—70; Schnackenburg 1977— 9: ii. 385-6). The literal translation is 'The Father is, as to what he has given me, greater than all'. 'What he has given' is a typical Johannine expression (6:39; 17:2, 24), which underlines the Father's initiative. Jesus' strength comes from his Father who is greater than all. There is a profound unit between both (cf. 5:19-20; 7:16-18), which in 17:11 will also include believers.
life for his sheep, as there is a deep solidarity between him and them. This is expressed with the help of reciprocal knowledge, which had been foreshadowed in w. 3—4 and will be described in 15:1-11 as a reciprocal abiding in love. In 10:16 suddenly the perspective is widened with the reference to 'other sheep', probably an allusion to pagans (cf 7:35; 11:52; 12:20—2). It is not clear whether the one flock will also be in one sheepfold. In w. 15, 17, and 18 Jesus' leadership is anchored in the plan and love of his Father. In v. 18 there is even an allusion to Jesus' initiative in his future resurrection.
(10:19—21) Just as the Pharisees had different opinions concerning the miracle in ch. 9, the Jews (who include the Pharisees of 9:40) are now divided into two groups. As in chs. 7-8 some believe that Jesus has a demon, which in w. 22-39 wiU lead to even sharper accusations. Those who defend Jesus do so by referring to his healings of the blind.
(10:22—39) Jesus at the Festival of Dedication During the festival of Dedication (Gk. ta egkainia, Heb. hanukkd) Jesus is surrounded by Jews who are not his sheep, and therefore cannot understand either his unity with the Father or his identity as Messiah and God's Son. In contrast to those who hear Jesus' voice they try to stone him for blasphemy. Jesus is strong by virtue of all his links with the Father and therefore nobody can snatch his sheep out of his hand. He is simply doing his Father's work, being the Messiah (w. 22—30), and God's Son (w. 31-9). (10:22-30) Jesus is truly the Messiah, w. 22-3, the Festival of Dedication took place three months after the Festival ofBooths, with similar ceremonies (cf. i Mace 4:47—59; 2 Mace 10:6—8). Winter in the Near East is particularly the month of December. Jesus comes back to the temple which he left after the Jews had attempted to stone him in 8:59. According to Acts 3:11 and 5:12 the portico of Solomon was a gathering place for the first Christians. Josephus records that it ran along the east side ofthe temple (Ant. 15. 396-401:7. W. 5.184-5).v24> since
(10:31-9) The evangelist continues to stress that Jesus is God's Son. w. 31-3, first in v. 33 the Jews indicate blasphemy as the reason why they want to stone Jesus (cf. Lev 24:16). As in 8:59 it is an attempt to kill him without official trial. In the synoptic tradition Jesus is accused of blasphemy when he forgives sins (Mk 2:5-7 Par-)> and when he speaks of the coming Son of Man seated at the right hand of the Power (Mk 14:62—4 par.). Probably all propositions that questioned God's uniqueness were considered as blasphemy in Jesus' time (cf. 5:18). Ironically the Jews speak the truth: for the evangelist Jesus is in a certain sense 'God'. 'Good' is used in 2:10 ofthe wine, and in 10:11,14 in reference to the shepherd. The good shepherd is sent by the Father, and therefore his work exhibits the Father's goodness (cf. v. 25). w. 34-6, Jesus uses an argument afortiori: if the Scripture refers to those who received the word of God as 'gods', the one whom God has sanctified cannot blaspheme when he says that he is God's Son. The argument holds only if you accept that the one sent by God is of a higher standing. Just as in 7:19 and 8:17 Jesus speaks of'your' law, as if he himself were not a Jew. The 'law' here is synonymous with Scripture (cf. 12:34; I5:25)- Jesus
in 12:13 a verse from Ps 118 is quoted, and in 10:9—10 another verse seems to be alluded to, 'gathered around' may be due to Ps 118:10-12 where the word occurs three times. In the discussion in chs. 7-8 the audience was divided concerning Jesus as Messiah, despite the demand from the brothers of Jesus that he should make himself more widely known (7:4: en parrhesiai einai). Therefore the audience in 10:25 wants him to tell them plainly (parrhesiai) if he is the Messiah, w. 25-8, Jesus has already explicitly said to the Samaritan woman in 4:26 that he is the Messiah, and to the blind man in 9:35 that he is the Son of Man. His teaching has been so clear that Peter could confess him as 'the Holy One of God' (6:69). Moreover, during the festival ofBooths some people were able to understand that he was the Messiah (chs. 7—8). But the audience in ch. 10 does not want to come to faith (cf. Lk 22:67); it wishes only to accuse Jesus, because it has no positive relation to him. Some exegetes would like to connect w. 27-30 about the sheep with v. 150, but the evangelist may have consciously wanted to link together chs. 7—10 with the help of two themes: seeing (ch. 9) and listening (ch. 10). For those who are able to understand, Jesus the good shepherd replaces both festivals. Those who refuse to understand are blind (ch. 9), and do not belong among his sheep (w. 26—7). According to v. 28 Jesus gives his sheep eternal life (cf. v. 10), and he can protect them
quotes Ps 82(8i):6a LXX. In the psalm the subordination of the pagan gods to Israel's God is described, but Jesus' point is that 'god' can also be applied to those other than Israel's God. In Ps 82:6/7 'the sons ofthe Most High' may have facilitated the transition from 'gods' to 'God's son'. Perhaps the word 'sanctified' is used in v. 36 to fit in with the festival of Dedication during which Num 7:1—89 was read (cf. Meg. 3:6). In Jn 17:18-19 Jesus sanctifies himself for the disciples' sake so that they may be sanctified in truth, w. 379, Jesus resumes the question of his works, first in a negative formulation (v. 37), then in a positive one (v. 38). The latter is surprising because it invites the Jews to believe at least in Jesus' works even if they do not believe in him. There may be a hint here of the evangelist's fatigue in finding new arguments for his contemporaries in favour of faith in Jesus. In fact, it is not easy to understand the deep unity between Jesus and his Father (v. 30), or the mutual 'indwelling' (cf. 14:10—11; 17:21). As in 7:30 and 8:20, 59 Jesus is able to escape from their hands, but his inability to engage with the Jews will lead to the final plan to put him to death (11:53, 57)-
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is told about a poor man, Lazarus, who dies and is honoured in heaven in contrast to the rich man who before his death had no pity for him. In Lk 10:38-42 Mary and Martha are also named in another context. John alone speaks of their brother Lazarus, and he identifies Mary with the anonymous woman, who according to Mk 14:3—9 and Mt 26:6—13 anointed Jesus in the house of Simon the leper at Bethany (in Lk 7:36—50 the woman is a sinner), w. 3-6, because the sisters speak of 'whom you love' (hon phileis) some exegetes want to identify Lazarus with the beloved disciple, but for him the evangelist uses (with one exception) the verb agapao. Jesus knows that Lazarus will die but it will not be a definitive death. It will reveal God's glory in his Son. The two days of delay are necessary to prepare the statement in v. 17 that Lazarus had been in the tomb four days. w. 7-10, the decision to go to Judea establishes a link between Lazarus' death and Jesus' imminent condemnation. In 9:4 Jesus declared explicitly that he was the light of the world. Now he states it indirectly by calling the sun the light of the world. According to ancient physics the light was in the human eye (cf. Mt 6:22-3; Lk 11:34-5). There is therefore an interplay between the sun or Jesus and the human eye. One can compare Gos. Thorn. 24: 'There is light within a man of light.' w. 11-14, as in other languages, in Greek one can use the euphemism 'to sleep' for 'to die' (cf. Mt 27:52; i Thess 4:13-15; i Cor 15:18, 20). But the evangelist likes to play on words (see f N 3:4). This permits him to allude to the raising of the dead while using the word 'awaken'. Jesus finally tells them plainly that Lazarus is dead. w. 15-16, the evangelist presupposes that Jesus' presence would have prevented Lazarus from dying (cf. v. 21) and thus from being raised. Thomas (which in Aramaic means 'twin') plays an important role in the Fourth Gospel (cf. 14:5; 20:24-9;2I:2) and in the Gospdand the Acts of Thomas. An old Syriac tradition which is scarcely reliable considered him as Jesus' twin and identified him with Judas, a brother of Jesus according to Mk 3:18. On the spiritual level Thomas is right that the believer dies with Christ (e.g. Rom 6) but he has not yet understood what Jesus meant in w. 9—11. Perhaps the evangelist is suggesting that for Thomas there is nothing beyond Jesus' death (cf. 20:24-9). (11:17-27) In Bethany Jesus first meets Martha, v. 17, the four days Lazarus has been in the tomb prove according to Jewish conceptions that the soul has definitively left the body (cf. Str B ii. 544-5). In v. 38 it becomes clear that the tomb is a cavity, either in the soil or, more probably, in the rock, with a stone in front of it (cf. 20:1). w. 18-19, the evangelist clearly distinguishes between two places, the Bethany across the Jordan, where the Baptist first baptized (1:28), and the Bethany near Jerusalem, generally identified with today's Eizariya. This second Bethany is named in the Synoptics in relation to Jesus' entry into Jerusalem (Mk 11:1 par.) and the anonymous woman in Simon's house (Mk 14:3 par.). In Lk 24:50 Bethany is also the place from which Jesus is carried up to heaven. Thirty days of mourning was usual for women. To console them was one of the important Jewish duties (cf. Str-B ii. 592—607). w. 20—2, Mary stays at home, probably in order to take care of the guests. In v. 29 we learn that she did not know that Jesus had arrived. As in Lk 10:38-42 Martha is the one who takes the initiative. She expresses her confidence in the
(10:40-21:25) Fourth Geographical Grouping
(10:40-2) Back across the Jordan In comparison with what happens in Jerusalem the events across the Jordan are positive. Even across the Sea of Galilee Jesus is not threatened with death. We have seen a positive attitude towards him both in Galilee and Samaria. After the dramatic episodes at the two festivals in Jerusalem Jesus must retire to the 'friendly' place where John first baptized. To Galilee, which he left after ch. 6, he will return only after his resurrection (ch. 21). By mentioning the place across the Jordan the evangelist can make a final comparison between Jesus and the Baptist. The latter has not done any miracles and therefore could not be the Messiah. The number of people who come to Jesus and believe in him in the place where he had called his first disciples verifies that the testimony of the Baptist was true. This is an invitation to the reader to believe in Jesus, the crucified and risen one.
(11:1—54) Jesus Who Raises Lazarus Must Himself Die The raising of Lazarus is the seventh and most important sign, since it directly foreshadows Jesus' own death and resurrection. Lazarus' illness both does and does not lead to death. Therefore Jesus can successively say that his friend has fallen asleep and that he is dead (w. n, 14). The reason is that Jesus has his own view on what real life is about. The passage from death to life corresponds to the transition from unbelief to faith. This is clear when, despite her brother's death, Martha confesses her faith in the Lord. Lazarus in his tomb embodies the power of death. When he comes out of the tomb and is unbound (w. 43-4) he is an illustration of the capacity of faith. Jesus accomplishes the work of light among humanity: those who walk with him do not stumble (cf. w. 9—10) in the dark.
But the death and raising of Lazarus also suggest beforehand what will happen to Jesus who goes to Judea in order to die and be raised from the dead (cf. w. 7—16). People think that Mary goes to the tomb to weep there, but she meets Jesus (w. 31-2). She prefigures Mary of Magdala who weeps at the tomb where the risen Jesus is revealed to her (20:11-16). Like her sister Martha she knows that if Jesus who is the resurrection and life (v. 2 5) had been there, her brother would not have died (v. 32). Jesus weeps and is deeply moved by Lazarus' death, which forecasts his own departure (w. 35-8).
But there are also contrasts between the deaths of Lazarus and Jesus: Lazarus has been dead for four days (v. 39) but Jesus will rise on the third day (cf. 2:19-22). The reader is invited to join those who believe that the risen Lord will give them eternal life. Through his death and resurrection he will gather into one all the dispersed children of God (v. 52).
The scene is well composed: after a delay (w. 1-16) Jesus goes to Bethany and meets Martha (w. 17-27), and Mary (w. 28—32) separately. He then goes to the tomb (w. 33—410), and raises his friend (w. 41/7—44). In w. 45—54 the evangelist describes the consequences of Jesus' ultimate sign. (11:1-16) Jesus delays his intervention in Bethany because it is linked to his own death. In the Synoptics Jesus restores to life two persons who have just died, Jairus' daughter and the son of a widow at Nain (Mk 5:21—43 par.; Lk 7:11—17). In John Lazarus dies while Jesus is absent, but has been buried for four days before Jesus arrives and raises him. The revival is therefore more dramatic, w. 1—2, in Lk 16:19—31 another story
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glorified by him. Just as the voice from heaven in 12:20 is for the people's sake, so is the mention of his prayer. The strips of cloth in v. 44 may correspond to the othonia in 19:40 and 20:5— 7, and the soudarion (head cloth) to the one mentioned in 20:7. The evangelist does not concern himself with how Lazarus can come out of his tomb before the strips of cloth were unwound. (11:45-54) Th£ raising of Lazarus provokes opposing reactions, w. 45-6, the faith of many Jews is counterbalanced by the unbelief of those who denounce Jesus to the Pharisees, w. 47—8, John simplifies by associating the chief priests of the
power of Jesus, w. 23-6, the dialogue between Jesus and Martha is built on a major misunderstanding: Martha thinks that Jesus is speaking about the resurrection at the end of time, but Jesus asserts that he himself is the resurrection and life, so that soon Lazarus will be raised. Those who believe in Jesus will be able to overcome their own physical death, v. 27, Martha expresses a complete faith in Jesus, the faith which the evangelist himself wants to promote
(cf 20:31). (11:28-32) In ch. 4 the meeting with the disciples followed the dialogue with the Samaritan woman and prepared for the meeting with the Samaritans. In a similar manner the dialogue with Martha gives way to a short meeting with Mary, in order to introduce Jesus' visit to the tomb (w. 33-410). Martha calls Jesus 'the Teacher'. In 1:38 the Greek didaskalostranslates the Hebrew rabbi and in 20:16 the more solemn rabbouni. Jesus is also called 'teacher' in 3:2 and 13:13-14, and 'rabbi' in 1:49; 4:31; 9:2. More often he is addressed as kyrios, 'Lord' (11:21, 32). Mary weeps—and suddenly sees Jesus, anticipating what Mary of Magdala will do at the Lord's tomb. Like her sister, she affirms that Jesus could have healed her brother, but the dialogue does not continue. (11:33-410) Jesus comes to the tomb. w. 33-5, the transition from the scene with Mary to the next scene is smooth. The Jews who followed Mary come to Jesus and are weeping with her. The NRSV 'was greatly disturbed' translates the Greek enebrimesato, which implies anger. The hypotheses that have been produced about a possible Aramaic or Syriac background (cf. Black 1967: 240-3) do not sufficiently explain our actual text. Probably Jesus' anger is not so much directed against the lack of faith of those who are weeping (so Bultmann 1971: 407) as against the power of death he is now confronted with (cf. 12:27; I3:21)- Jesus' own sorrow is real (cf. v. 35), but at the same time he envisions his fight against Satan, the ruler of this world (cf. 13:27, 30; 14:30). w. 36-7, as with all that Jesus says and does, his weeping can be interpreted in opposite ways. The negative interpretation of Jesus' tears leads us back to the polemical situation after the miracle with the blind man (chs. 9-10). w. 38-410, the preparation for the miracle underlines the contrast between the real death of Lazarus and the glory of God revealed to those who believe, but only the disciples have formerly heard about this (v. 4). Martha's statement concerning the decay of her brother's corpse can be interpreted as a friendly warning, because Jesus has not yet told her explicitly what he plans to do. (n:4ifc-44) In 2:7-8; 4:50, and 6:10 we have already encountered Jesus' orders in preparation for the miracle. Here he commands people to take away the stone, and Lazarus to come out. The loud voice reminds us of what was said in 5:28-9. Jesus looks upwards (cf. 17:1; Mk 6:41; Lk 18:13) in
Sanhedrin with the Pharisees alone. The main concern of the council is to avoid the destruction of the holy place (which at the time the evangelist wrote had already happened). In Mk 14:1—2 the plot of the chief priests and the scribes to arrest Jesus precedes the anointing at Bethany and the eucharistic meal, but the official hearing comes later (Mk 14:53-65 par.). John on the contrary places an official meeting of the council before the anointing at Bethany. Later there will be different hearings but no formal verdict. In this way Jesus is sentenced to death in his absence, whereas in the hearings he sovereignly answers the questions of his judges (cf. Jn 18:19—38). w. 49—53, according to Josephus (Ant. 18.35, 95) Caiaphas was chief priest from 18 to 36 CE, and naturally not only in the year Jesus was crucified. Ironically Caiaphas prophesies the truth, but the evangelist adds that Jesus will die not only for the Jewish nation but also for all the dispersed children of God (cf. 10:16). There may be a conscious contrast between Jesus' gathering of the children, and the council's gathering in v. 47. Jesus' death is implicitly a propitiating sacrifice (cf. 1:29; 19:14, 36), but the evangelist especially underlines his obedience to the Father (cf. 10:17; J3:l~33; I9:3°)- v54> according to 7:51 the council's death sentence is illegal (cf. 7:51). Just as Jesus in 10:40 retired across the Jordan, so he leaves Bethany for Ephraim, perhaps the modern Et-Taiyibeh, about 20 km. north of Jerusalem. Thus these two quiet places enclose the supreme sign of the raising of Lazarus. (11:55-12:36) Jesus is Anointed and Acclaimed before his Death It is not easy to know how the evangelist organizes the material between the raising of Lazarus and the last supper discourses. In 12:37-50 he seems to comment on the whole first part of his work. In 11:55-12:36 he relates what happened shortly before Jesus' last supper. After the festival of
Dedication in 10:22—44 we encounter in 11:55 an(^ I2:I me mention of Passover, which is resumed in 13:1. It will also be named in the interrogation before Pilate in 18:28, 39; 19:14. w. 11:55-12:36 seem to be a kind of summary of what happened when Jesus' last Passover was near.
Three different scenes prepare the reader for what soon will happen to Jesus:
1. The anointing at Bethany in 11:55-12:11 shows that Jesus' future burial will not be accidental but is already prepared for by Mary's pious action. 2. In connection with the anointing, the solemn acclamation near Jerusalem in 12:12-19 points Jesus out as Israel's king in a deeper way than the crowds can grasp. 3. The discourse with the Greeks and the people in 12:20—36 gives a final meaning to Jesus' imminent death. It shows how death leads to life (w. 20-6), how Jesus goes through
an attitude of prayer to his Father, in agreement with his practice in some miracles in the synoptic tradition (cf. Mk 6:41 par.; Lk 3:21; 9128). Still here as in Jn 9:31 the miracle is presented as God's answer to Jesus' prayer. In Mk 14:36 Jesus addresses God with 'abba, an Aramaic expression that corresponds to the simple paler in Jn 11:41 (cf. Lk 11:2). In place of asking God's help Jesus expresses his profound link with the Father (cf. 12:27-30; ch. 17), who glorifies his Son and is
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correspond to Mk 14:9 and Mt 26:13, 'what she has done will be told in remembrance of her'. The rare word pistikos found in both Mk 14:3 and Jn 12:3 probably means 'pure'. Only John indicates a measure of one litra, 327 grams, which is an enormous quantity, corresponding to the kingly amount of myrrh and aloes in 19:39. 12:4—6, the MSS do not agree on whether Judas or his father Simon is called Iscariot (see JN 6:71). v. 5 probably depends on Mk 14:4-5, but there 'some' criticize the waste of ointment (in Mt 26:8 'the disciples'). Judas keeps the common purse as in 13:29, but moreover steals from it, an information we do not have in the Synoptics. Perhaps the thief and bandit in the parable of the shepherd in 10:1-5 has influenced the story here. 12:7-8, one can translate v. 7, aphes auten, hina eis ten hemeran tou entaphiasmou teresei auto, as NRSVdoes (adding 'she bought it'), but perhaps better 'leave her alone, so that she might perform this for the day of my burial'. In Mk 14:8 it is clear that the woman has anointed Jesus beforehand because neither at his burial nor on the day of resurrection could the women do it. But since in Jn 19:3840 Nicodemus comes with a mixture of myrrh and aloes, it is best to understand Mary's anointing in John as a symbolic precedent that Nicodemus will complete later on. The whole ofv. 8 is found in Mt 26:11, whereas Mk 14:7 adds 'and you can show kindness to them whenever you wish'. Perhaps it is only a coincidence that Matthew and John omit the same words. 12:9—11, these rather ironical verses underline the link between the two scenes at Bethany, and between what happened to Lazarus and will happen to Jesus. To kill Lazarus, the living sign of Jesus' future resurrection, is to extend the decision taken in 11:47—53. Nothing is said about the authorities' success in their new plans.
a kind of 'Gethsemane' (w. 27-30), and how a struggle between light and darkness is now going on (w. 31—6).
In different ways these three scenes attempt to illuminate the two aspects of death and life that are revealed in Jesus' last Passover. The meal in the presence of the raised Lazarus is the context for Jesus' revelation of his approaching burial. The acclamation near Jerusalem allows a big crowd to meet the one who has raised Lazarus. The Greeks and the people witness Jesus' distress before his death but also his acceptance of the decisive hour.
In ch. ii Lazarus was in a certain sense in the foreground, now on the contrary it is Jesus himself who occupies centrestage. He is anointed and acclaimed, and he takes the initiative to obtain and ride a young donkey. In contrast to Mary's affectionate attitude we encounter Judas's mean remarks, which anticipate his future betrayal. The crowds who praise Jesus behave in a way quite different from the caustic Pharisees and the high priests who plan to put Lazarus to death. Many want to see Jesus, who informs them that a grain of wheat must die in order to bear fruit.
(11:55—12:11) In Mk 14:3—9 and Mt 26:6—13 me anointing at Bethany comes after the acclamation in Jerusalem and is dated differently from John: two days before Passover, when the high priests and the scribes have already decided to kill Jesus. In Lk 7:36—50 a sinner in Galilee anoints Jesus, but there is no connection with Jesus' burial, w. 55-7, since Jesus had left Bethany for Ephraim after the raising of Lazarus, these verses introduce a new scene at Bethany. As early as 2:13 and 6:4 we met the formula that the Passover of the Jews was near, so that Jesus' official life in John comprises at least two or three years. According to some estimates about 100,000 pilgrims came every year to Jerusalem. Josephus evidently exaggerates when he writes that in the 6os 2,700,200 people were sanctified by 256,500 sacrifices (J.W. 6. 422-5). The purifications could start a week before Passover, and were accomplished according to Ex 19:10 and Num 9:6—12 (cf alsoPesah. 9:1 ff). Contrary to 7:11 the people are looking for Jesus in a positive way, but the authorities have already decided to kill him (w. 53, 57). Still they will wait until Judas has betrayed him (13:18—30; 18:2—3). I2:I> the six days before Passover indicate that the anointing at Bethany is connected with Jesus' last Passover, just as the death and raising of Lazarus is. 12:2-3, as in Lk 10:38-42 Martha serves Jesus, and Mary is sitting at the Lord's feet, but now in order to anoint them and wipe them with her hair, just as the sinner in Lk 7:38 (who moreover bathes them with her tears and kisses them). In Mk 14:3 and Mt 26:7 an anonymous woman pours the ointment on Jesus' head. In John the scene seems to have different functions: Mary's action anticipates Nicodemus' kingly burial of Jesus in 19:39. It introduces the acclamation of Jesus as anointed king of Israel (even if the anointing is done to the feet and not the head). Jesus himself interprets the anointing in v. 7 in connection with his future burial, but since the tomb is the place from which he will rise it is also a preparation for his glory. Mary who anoints and wipes Jesus' feet anticipates also the scene where Jesus will wash and wipe his disciples' feet. Judas has a similar negative function in both scenes (12:4—7; J3:2> 21—30). The fragrance of the perfume may symbolize the fame of Mary's good action and
(12:12—19) In all f°ur gospels Jesus' last days are introduced by the people's acclamation. In the Synoptics the messianic homage is directly linked to the following temple cleansing, which shows Jesus' zeal for God's house (cf. Mark 11:1-19 par). In Mark and Matthew moreover the Master curses a fig-tree, a symbolic action against those in Israel who are unfaithful. All this leads to the trial against him. Since John has put the symbolic cleansing of the temple at the beginning of Jesus' official activity, the raising of Lazarus becomes the chief reason for arresting Jesus. In the Synoptics there are two stages in the scene of acclamation: first Jesus sends out two disciples to bring a donkey or a colt to him, and then he rides on it and is acclaimed. In John we have first an acclamation outside Jerusalem, and then Jesus finds himself a young donkey to sit upon (w. 12-15). vI2> 'The next day' is counted from the time reference at 12:1, i.e. Sunday before Passover. Two groups are present, those who had come to the festival, and those who had witnessed the raising of Lazarus (cf. w. 17— 18). v. 13, the branches of palm trees are probably conceived as a lulab, used at the festivals of Booths and of Dedication. 'Hosanna' means 'save!', a prayer used in Ps 118:25—6, particularly at the festival of Booths. In Luke Jesus is acclaimed as 'the king', in John as 'the King of Israel' (cf. Jn 1:49). In contrast to Mk 11:10 and Mt 21:9 neither David nor his son are mentioned. Thus John underlines Jesus' royal function without linking it to David's dynasty (cf. 18:33—8). w. 14—15, due to different interpretations of the Hebrew and the Greek text of Zech 9:9, the young donkey (onarion) in v. 14 and the
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and he will be glorified by Jesus' acceptance of the hour (cf. 17:5). w. 29—30, thunder in the OT is often a manifestation of God's voice (e.g. inPs 29:3; Job 37:4). The angel can remind us of Luke 22:43, hut in John he appears for the benefit of the audience and not in order to comfort Jesus. The crowd needs Jesus' interpretation to understand what is going on. Thus Jesus' private agony is transformed into a public confession of his obedience to his Father's will. w. 31-6, the ruler of'this world', understood here in a negative way, will be judged by Jesus' death (v. 31). w. 32—3, Jesus is lifted up on the cross from which he exercises his Lordship by attracting all people, a thought already adumbrated in v. 19. This attraction is dependent on the Father's will (cf. 6:44). w. 34-5, the audience ironically speaks the truth when it stresses the common expectation that the Messiah remains forever (e.g. T. Levi, 18:8; cf. de Jonge 1972-3). Jesus, the Son of Man, will indeed remain forever with the Father, but as light in the world his time is limited, v. 36, the audience has a unique opportunity to become children of light (cf. 'children of God' in 1:12). Jesus' sudden departure expresses symbolically that the period in which he instructed the people is now finished. It is also a transition to the next section, concerning unbelievers whose eyes are blinded. (12:37-50) Faith and Unbelief In 3:31-6 we saw a passage that could be understood as words of Jesus, or of the Baptist, or that could simply be the evangelist's commentary on the foregoing discussion. In w. 37—50 it is even clearer that the author speaks on his own behalf, quoting what Jesus had said, in order to conclude the first part of his gospel. We meet a faint echo from the Prologue: the light that has come to the world, the words that come from the Father, Jesus' glory, the importance of faith. The text is divided into two parts: the people's faith and unbelief, with a quotation from Isaiah as the starting-point (w. 37—43; cf. Rom 10:16); different sayings of Jesus on faith and unbelief (w. 44—50). Many commentators underline the repetitive character of these verses, and some attribute them to a less gifted redactor. As the audience is not named some have also proposed displacing the passage. But in my opinion all these theories neglect an important feature of Johannine technique, where repetition is used to stress the implied author's point of view. (12:37-43) The many signs do not lead to faith, contrary to the other mention of signs in 20:30-1. w. 38-40, two quotations from Isaiah are combined: 53:1 and 6:10. The first is taken straight from the LXX, while the second one follows neither MT, nor the LXX, nor the Aramaic targum. It does, however, coincide with the LXX in the three last words: 'and I shall heal them'. John omits the reference to the hearing ears, and reverses the order, starting with 'he has blinded their eyes' before the hardened heart. He has different words from the LXX for 'he has blinded', 'he has hardened', 'understand', 'turn' and even 'so that'. Moreover God is the subject ('he has blinded'), whereas in the LXX it is the people. In Acts 28:26-8 the quotation of Isa 6:9-10 is linked to the unbelief of the Jews and the acceptance of the Gentiles, w. 41—3, it is possible that John, like Isaiah, alludes to a proclamation among Gentiles (cf. v. 20), with the regret that so many Jews (and probably even Christians) do not dare to confess Jesus because of both fear of the authorities (cf. a similar remark in
donkey's colt (polos onou) in v. 15 are in Mk 11:2 and Lk 19:30 a colt (polos), in Mt 21:2, 7 both a donkey and a colt (onos and polos). The word 'comes' is used in both Ps 118:26 and Zech
9:9, and may explain the link between both quotations, v. 16, the disciples understand the events better after Jesus' resurrection, as in 2:17, 22. w. 17—19, these verses attempt to link the acclamation with the raising of Lazarus. In contrast to the positive attitude of the crowds, we have in v. 19 the Pharisees' impotence. 'The world' (ho kosmos) corresponds to Hebrew kol hcfolam and means 'all people'. But perhaps there is also an allusion to the theological theme of Jesus' coming to this world (1:9-10; 3:16-17). Ironically the Pharisees anticipate Jesus' own prophecy that he will draw all people to himself (12:32).
(12:20—36) Jesus Speaks about his Imminent Death Some Greeks ask to see Jesus through the mediation of the disciples (cf 1:44—5). Jesus reveals the mystery of his imminent death to them and to the rest of the audience. The grain of wheat that dies in the earth symbolizes the rich future harvest. The voice from heaven is a sign addressed to the audience, so they will understand that the Son of Man who will be lifted up is really the light present among them. w. 20-6, these verses show how Jesus' death will lead to life. The Greeks are either proselytes or God-fearers like Cornelius in Acts 10—n. Already in 7:35 the evangelist alluded to the mission among the Greeks. The intermediaries Philip and Andrew both have Greek names. The hour which formerly had not yet come (2:4 and 7:6, 8; cf. 7:30; 8:20) is now at hand. It is not only the hour when Jesus will be arrested, but also the hour of his glorification (cf. 13:1-32). From now onwards the crucifixion will be seen in the light of Jesus' future resurrection and glorification. Paul uses the simile of the grain to illustrate humankind's future resurrection (i Cor 15:37-58), whereas in John it has to do with the missionary harvest (cf. Mk 4:1-9). The Christian community will not 'remain alone' (lit. tr.) after Jesus' death but will be united in the same faith. The logion on loving or hating one's life is in the Synoptics expressed in at least three different ways: Mk 8:35 and Lk 9:24; Mt 10:39; Lk 17:33. The Johannine formulation 'love' and 'hate' maybe more original than the synoptic 'save' and 'lose', but the evangelist has probably added 'in this world' and 'eternal life'. The other logion in v. 26 also has parallels, in the synoptic theme of 'serving' and 'following' (Mk 8:34 par. and 10:43-5 Par-)> but John stresses the importance of serving Jesus (and not only humankind) and of being honoured by the Father (cf. 14:23; 16:27, where the believers are loved by the Father), w. 27-30, these verses correspond in some respects to the synoptic scene at Gethsemane (Mk 14:34—6 par). The evangelist probably knew Mark's text: he alludes to a garden across the Kidron (18:1), he names the cup (18:11), and is inspired by Mark's mention of the hour (Mk 14:35). v. 27, in John the Lord's trouble before his imminent death has already been expressed in Jn 11:33, 38But typically enough, the Johannine Jesus does not hesitate to accept the hour which is approaching, v. 2 8, the glorification of the Father's name seems to allude to the first part of the Lord's prayer (Mt 6:9; Lk 11:2). The voice from heaven reminds us of the voice at Jesus' baptism and transfiguration (Mk 1:11 par.; 9:7 par), but the message is typically Johannine: God is glorified by Jesus' work on earth (cf. 17:4)
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9:22), and vain human glory (cf. 5:44). In v. 41 John has a wording that recalls the targum on Isa 6:1—5, where it is said that the prophet saw only 'the glory in the shekina of the King of the aeons'. The glory of God in v. 41 may be either that of the pre-existent Christ, or better, an anticipation of the glory that Jesus has come to reveal (cf. Abraham's joy to see Jesus' day in 8:56). w. 44—50, without indication of time and place Jesus suddenly cries aloud as in 7:28, 37. These verses could have come as part of the scene described in 12:20-36, but they are here integrated into the author's general commentary on the first part of his work. In connection with the two quotations from Isaiah Jesus speaks of faith and unbelief, w. 44-6, Jesus sums up what he has said earlier on his being sent as the light into this world (cf. 1:5; 8:12; 12:35—6). A new theme in v. 45 is the link established between seeing Jesus and seeing the Father (also in 14:9 and cf. 13:20). In v. 46 those who believe in Jesus are now assured that they will not remain in the darkness, w. 47—8, those who do not believe are said to be judged not by Jesus but by his words at the last judgement
shown by the symbolic action of the footwashing. But Judas leaves the circle of disciples in order to betray his master (cf. Richter 1967). (13:1-5) In a skilful way the evangelist combines the introduction to the second book (v. i) with the introduction to the footwashing (w. 2—3). In the Greek text w. 1—4 can be taken as a single long sentence, in view of the double eidos ('knowing') in w. i and 3. It is in the light of Jesus' close knowledge of his Father's purpose that we have to consider the meaning of the footwashing. The Son's Passover is 'to pass over' from this world to the Father from whom he came. The footwashing has therefore a soteriological aspect, w. 1-3, v. i points forwards to the cross, whereas v. 2 underlines how Jesus' love for his disciples is really tis tdos, which means both 'to the end' and 'perfect'. This is realized both in the footwashing and in the acceptance of imminent death. In v. 2 the aoristgenomenou is a variant reading for the present ginomenou. It is the more difficult reading, but can be translated '[as the meal] had already begun'. The link between the footwashing and Jesus' death is stressed by the mention of Judas's betrayal. The Father has given all things into Jesus' hands because he loves him (3:35). Nobody can snatch them out of his or his Father's hands (10:28—9). w4~5> after the first three theological verses the evangelist describes what Jesus actually did. That he takes off (Gk. tithesin) his outer robe may be an allusion to the good shepherd who lays down (tithesin) his life for the sheep (10:11). Footwashing was a sign of hospitality (cf. Lk 7:44), but normally it was the servants who performed the act and not their master (cf. Jos. Asen 7.1). (13:6-11) In a dialogue with Peter we get a first approach to the meaning of the footwashing. Peter, disciple from the beginning (1:40-4), confesses that Jesus is the Holy One
(cf. 3:18; 5:24). w. 49-50, Jesus stresses once more that what he says comes from the Father (cf. 5:30; 7:16-17). This could be compared with what is said about the 'prophet like [Moses]': T will put my words in the mouth of the prophet, who shall speak to them everything that I command'
(Deut 18:18). 'Eternal life' is the goal of believers, as in 5:24 and 6:54.
Second Book: Jesus Reveals the Glory of his Death and Resurrection to the Disciples (iy.icj-2r.2^)
(13:1-30) Jesus Washes the Feet of his Disciples and Points out the Traitor A kind of rereading of 13:1-14:31 seems to have been at the origin of the new well-composed unity of 13:1—17:26. One can distinguish five subdivisions (see, among others, Schnackenburg 1977-9: ii): Jesus' last meal (13:1-30), the first part of his discourse (13:31-14:31), the second part of his discourse (15:1—16:40), the third part of his discourse (16:4/7—33), and finally his prayer to the Father
(6:67-8.). In chs. 18-21 he has a prominent place, but his insight is sometimes deficient compared with that of the disciple whom Jesus loves. In ch. 13 we have a similar lack of understanding. The dialogue with Jesus prepares for the prophecy of Peter's defection in 13:36-8. w. 6-8, in 2:22 and 12:16 the evangelist underlined that the disciples would understand after Jesus' resurrection. Now the Lord seems to say that even his explanation in 13:12—20 will later on require a deeper understanding. Since Jesus in 14:3 refers to the place he will prepare for them, the 'share' (Gk. meros) might allude to that which Peter will have with the Father (cf. 17:24). w. 9—11, because Peter does not understand the deeper meaning of the footwashing he asks for more washing, a misunderstanding similar to those we have met in chs. 3 and 4. In v. 10 JB and TOB omit, with some ancient authorities, 'except for the feet'. But the longer reading accepted in NRSV is probably original, since the difficult text invited copyists to omit the words. How ought one to understand 'one who has bathed'? In my opinion it is primarily an allusion to the Jewish bath before the festival of the Passover (cf. 11:55 and !3:l)- Those who have already purified themselves by a bath need now only a footwashing, as is normal when one is received at a Jewish home. By association Jesus passes from bodily to moral cleanness, which allows him to implicate Judas. The sharing with Jesus mentioned in v. 8 and the explanation given in w. 12-15 invite the
(17:1-26). The first and the second part correspond respectively to the fifth and the fourth, with the third at the centre of the whole concentric structure. The passage on the last meal can in turn be divided into five items: the introduction (w. 1-5), the dialogue between Jesus and Peter (w. 6-n), the footwashing as an example (w. 12-17), Jesus> words about the disciples (w. 18—20), Jesus' designation of the traitor
(w. 21—30). In the Synoptics the last supper is a passover and eucharistic meal, without footwashing and without longer discourses (with the exception of Lk 22:25-38). It is possible that the concentration on the footwashing made it difficult for John also to have a eucharistic meal. He does not agree with the Synoptics on the date of the Passover, since in his gospel Jesus' death takes place on the day of Preparation, when the Passover lambs are slaughtered (cf. Jn 19:31, 36; cf. Ex 12:21, 46). In ch. 6 he has inserted his own conception of the eucharist, possibly in a second edition of the gospel.
The footwashing in John is not a symbol for the institution of the eucharist, but it is similarly linked with Jesus' sacrificial death. A cosmic drama is described in connection with the festival of the Passover: Jesus who has come from the Father and will return to him has loved his disciples to the end, as is
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'testaments' (see e.g. Plato's Phaedo, Paul's speech in Acts 20:17—35, the Testaments of the Twelve Patriarchs). Before his death the hero foresees his friends' sorrow but encourages them to be united in love and to keep his message. In 13:33 we have a main outline of the first discourse: the disciples cannot follow now, which is shown in 13:36—8; in 14:1—14 Jesus announces thathe is going to the Father; in 14:15—24 he indicates how the Holy Spirit, the risen Christ, and the Father will later on be with the disciples. The whole discourse is introduced by Jesus' announcement of his departure, and is concluded by different logia on the Spirit and on peace. The text is wrestling with the difficult question of God's presence with the disciples after Jesus' departure. In contrast to the reciprocal love between the Father, the Son, and the disciples, the text describes the powerless hostility of the ruler of this world (see JN 14:30i). The discourse is interrupted by different interventions of Peter, Thomas, Philip, and Judas (not Iscariot).
reader also to associate the footwashing with Christian baptism.
(13:12—17) Jesus gives a fuller explanation of the footwashing as an expression of his own love (cf w. 1-3), and as an example for later disciples. In these verses there are several contacts with synoptic sayings (Mk 10:42-5; Lk 6:40; 22:27; Mt 10:24). w. 12—14, in J°hn kyrios, 'Lord', is often nearly synonymous with 'teacher'. But in the passages after the resurrection and in 6:23 and 11:2 it designates the risen Lord. Jesus uses a typical argument a fortiori: what the person of higher status has done must also be practised by the one of lower status, v. 15, this is the only time Jesus calls one of his actions an 'example' to follow. In the changed social circumstances of the church, footwashing was practised only sporadically. It seems therefore to have been understood more as a spiritual example. w. 16—17, J°hn uses the word 'messenger' (apostolos) only here, but he has a developed theology of mission: Jesus who has been sent by his Father sends his disciples into the world in order to lead the believers to the Father
(13:31-8) Jesus Announces his Departure and Peter's Future Defection w. 31-2, the aorists in these verses make Jesus speak retrospectively at the time of fulfilment. The omission of v. 320 in important MSS is probably due to the similar endings en auto. The evangelist wants to impress his reader through repetitions of the same theme. In 11:4 he underlined how the Son of God was glorified through the illness of Lazarus. In 12:23, 27~8 Jesus spoke to the crowds about the arrival of his hour of glorification. Now, when Judas has left, he says the same thing to his disciples. In 17:1-5, in his prayer to the Father, he will be much more explicit: the Father has given him authority over all people through the glorification on the cross; the Father is glorified by the work the Son has accomplished, and he will glorify his Son with the glory he had before the world existed. In 13:31-2 part of this is expressed only briefly. In the Johannine use ofdoxazo ('glorify') there is a subtle combination of the Greek doxa, 'honour', and the Hebrew kabod ('glory'). Through his resurrection Jesus elevated on the cross is both honoured and glorified with his Father, v. 33, 'Little children' is not employed elsewhere in the gospel, but is usual in i John. This affectionate designation prepares the personal message on love in w. 34-5. Jesus' time on earth can be called short in comparison with his eternal stay with the Father (cf. 7:33; 14:19; 16:16—19). Th£ words to the Jews to which Jesus refers (7:33 and 8:21—30) function differently for the disciples, because the latter will be able to follow him later on (14:3). w. 34-5, the departure makes Jesus think of the task the disciples will have in the world (see JN 13:6—11 on the meaning of the footwashing). In John the 'commandment' (Gk. entole) in the singular is used for the mission Jesus received from his Father (10:18; 12:49-50), or for his assignmentto the disciples (13:34; 15:12). In the plural it specifies Jesus' or his Father's prescriptions (14:15, 21; 15:10). The love commandment is 'new' in that the reciprocal love is founded on Jesus'own love (13:1-4; cf. i Jn2:8; 2 Jn5). In 15:912 it will even be based on the love of the Father for Jesus. In our text the reciprocal 'glorification' of the Father and the Son is the background for the love between the disciples. John has nothing to say about the love of one's enemies (Mt 5:43-8; Lk 6:27—8). It is possible that the word 'new' also alludes to the new covenant mentioned in Lk 22:20 and i Cor 11:25, with its OT link to Jer 31:31-4. For the Jews a commandment is nor-
(Dewailly 1969). 'If you know these things' is probably a commentary not only on v. 16 but on the meaning of the footwashing. (13:18-20) Jesus speaks of both the traitor and the sending of his disciples, w. 18—19, the treason of Judas preoccupies the evangelist (see w. 2 and 10; cf. 6:70). He indicates two motives why Jesus chose him: the first is that the Scripture must be fulfilled, the second is that Jesus' prophetic knowledge about Judas will help the disciples to believe. The quotation of Ps 41:10 belongs to the passion narrative (Mk 14:18), but is here adapted to the context, differing both from MT and LXX. For the formula 'I am', see JN 8:24. v. 20, this verse continues the reflection in v. 16. The evangelist has often expressed the intimate connection between the Father and the Son, e.g. in 5:17-30; 7:17-18 and 12:44-50. It is therefore not surprising that whoever receives Jesus receives the Father. In 14:9 the same idea is expressed with other words: to see the Son is to see the Father.
(13:21—30) Jesus points out the traitor, who in turn leaves the group of disciples, w. 21-2, the solemn announcement of the betrayal is similar to that in the Synoptics (Mk 14:18 par.), but John introduces the whole scene by indicating for the third time how Jesus is troubled before his passion (cf. 11:33; 12:27). w. 23-5, the beloved disciple, who is explicitly introduced here for the first time (cf. 19:26; 20:2; 21:7), is asked to mediate Simon's question to Jesus, whereas in Mk 14:19 and Mt 26:22 each disciple asks Jesus directly, w. 26—7, Mk 14:20 par. probably describes the special passover ceremony of dipping into the same bowl of spices, whereas in John it is the eating of an ordinary piece of bread (cf. v. 18), which in this gospel alone Jesus hands over to Judas. The Hebrew solan ('the adversary'; cf. Job 1-2) is elsewhere in John replaced by the Greek diabolos ('devil', in 6:70; 8:44; 13:2), or by 'the ruler of this world' (12:31; 14:30; 16:11). w. 28—9, as some disciples misunderstand Jesus' words in v. 27 ('do quickly what you are going to do'), the drama increases, v. 30, because Jesus is often described in John as the light of this world, Judas's departure during the night has probably a symbolic meaning.
(13:31—14:31) The First Part of the Farewell Discourse Both in Greek and Jewish literature there is a special genre called
987 JOHN
accident or because it was considered as a repetition of v. 13. Moreover it could be thought to contradict 16:23. m me different farewell discourses the words 'in my name' are used five out of seven times in connection with prayer. On three occasions Jesus speaks of prayer in his name: here, in 15:16, and in 16:23—6. In this text Jesus underlines the importance of faith and of his departure to the Father. In the second text he speaks of the missionary work of the disciples, and in the third of their prayer after his resurrection. Here Jesus is the one who hears the prayer, in the two other texts it is the Father. In his own prayer Jesus replaces the formula 'in my name' with 'in your name' (17:11-12, cf. 17:6, 26). There is therefore a close link between the names of Jesus and of his Father, just as there is a reciprocal relationship between the Son and the Father. In the synoptic material we have only one explicit text about prayer in the name of Jesus (Mt 18:19-20), but in Acts the disciples baptize and do miracles 'in his name'.
mally associated with a covenant. Jesus' love unto death is in that sense the starting-point of a renewed covenant, w. 36—8, Peter takes up what Jesus said in v. 33. This gives the Master an opportunity to touch upon the theme 'to follow'. In the first instance Peter will not lay down his life for his master but deny him three times (cf 18:17; 25~7)- According to 16:32 all the disciples will abandon Jesus. But afterwards Peter will follow him unto death (21:18-19). Jesus> prediction is part of the synoptic tradition (Mk 14:29 par), but John alone alludes to Peter's future perfect discipleship.
(14:1—14) Jesus is Going to his Father v. i, as the imperative is used in la, both occurrences ofpisteuete in ib are probably to be taken as in the imperative (as NRSV) rather than the present indicative, just as in v. n. v. 2, the 'many dwelling places' (Gk. monai pollai) resemble those found in i Enoch 39:4; 45:3; 2 Enoch 6i:iff, and other Jewish texts, but distinctively the evangelist does not insist on the different kinds of dwellings in heaven. The main point for Jesus is 'abiding' (Gk. mend) in his Father's house (cf. 2:16). In v. 2» one can translate the Greek hoti with 'for': 'if it were not so, I would have told you; for I go', or better as NRSV with 'that' ('if it were not so would I
(14:15—24) The Holy Spirit, the Risen Christ, and the Father will be with the Disciples Soon After Jesus'Glorification v. 15, the imperative tcrcsatc ('keep!') is well attested in the MSS but fits the context less well than the future tcrcsctc ('you will keep'), accepted by NRSV from several important witnesses. Jesus underlines that to keep his commandments is to remain in his love. On 'commandment' (entole) in the plural, see JN 13:34. w. 16-17, one can distinguish five passages on the Helper: here, 14:26; 15:26—7; 16:7—11; 16:13—17, all well integrated in their context. The word parakletos is a verbal adjective, often used of one called to help in a lawcourt. In the Jewish tradition the word was transcribed with Hebrew letters and used for angels, prophets, and the just as advocates before God's court. The word also acquired the meaning of'one who consoles' (cf. Job 16:2, Theodotion's and Aquila's translations; the LXX has the correct word parakletores). It is probably wrong to explain the Johannine parakletos on the basis of only one religious background. The word is filled with a complex meaning: the Spirit replaces Jesus, is an advocate and a witness, but also consoles the disciples. He encourages them to remember Jesus' work and leads them into the whole truth. He has his own personality (see Johansson 1940; Betz 1963; Francki985). In this text the Spirit of truth is considered as 'another Advocate' (or better, 'Helper'), with an allusion to Johannine traditions where Jesus himself is the first advocate with his Father (i Jn 2:1). The Helper is a Spirit of truth, as in
have told you that I go...?'). Jesus then alludes to what he has already said about his special way to the Father (cf. also 12:26), a theme he will develop in w. 4—12. v. 3, the first Christians expected Jesus to return at the end of time. The evangelist anticipates this return in the spiritual presence of the risen Lord among his disciples (cf. w. 15—23). There are some points of contact between this verse and i Thess 4:16—17 where Jesus will descend from heaven to meet the faithful, and all finally 'will be with the Lord for ever'. Perhaps John suggests that Jesus' return takes place in a sense when disciples die. w. 4—5, Jesus describes the way to the goal he has proposed in w. 1—3. Thomas, who in 11:16 did not fully understand Jesus' purpose, even now hesitates about the goal and the way of which Jesus speaks, v. 6, this verse does not mark out Jesus' identity, but it describes who he ought to be for the faithful disciples: a leader on the way which leads to eternal life with the Father, because Jesus himself has revealed the truth he has learned from him. v. 7, most MS S have pluperfect in both verbs of ya, indicating a condition contrary to the facts: 'If you had known me, you would have known...'. This variant, which is accepted in TO B, seems to have arisen under the influence of 8:19. Therefore the reading adopted in NRSV, with a perfect and a future tense ('if you know me, you will know...'), seems to be preferable, even if there are fewer witnesses in its favour. Those who see Jesus by faith can see the Father who has sent him (cf. 6:40; 12:45). v8, Philip is naive when he thinks that he can already see God's glory (cf. the similar demand of Moses in Ex 33:18). w. 9-11, Jesus once again explains the special relationship between himself and the Father: to see or to hear Jesus is to see or to hear the Father. In a more ontological meaning Jesus is in the Father and the Father in him. Even his works manifest his deep link with the Father. In short, his whole person is a revelation from the Father (cf. 3:34; 7:17—18; 8:28; 12:45, 49)- w12—14, me works of the disciples presuppose Jesus' missionary activity (cf. ch. 4 and 12:20-6) and his glorification with the Father. They are 'greater' only because they are done in the name of Jesus. Several ancient versions and some MSS omit v. 14, either by