Part 96
16:13. m I Jn 5:6 ^e Spirit is simply identified with truth, because he is a witness (cf. Jn 15:26). He is naturally dependent on Jesus who is the truth (14:6), i.e. the revelation from the Father. The Spirit of truth in John has often been compared with the same phrase used in Qumran texts (iQS 3:18; 4:23). But there he is a spiritual force who influences man's moral dispositions, whereas in John the Spirit mediates truth. Still the fight of Beliar against the angelic figure of truth in iQS 3:18-4:26 is similar to that of the 'world' which refuses to accept the revelation of God's truth in Jesus. In ch. 14 it is the Father who gives the Spirit at the demand of Jesus (w. 16 and 24), whereas in chs. 15 and 16 Jesus himself sends the Spirit (15:26; 16:7). But as the Father sends the Spirit in Jesus'name (14:26) one can say that even in ch. 14 the Spirit is implicitly sent by Jesus. After the Master's departure the Helper will be permanently with the disciples, w. 18—21, Jesus comments on
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The final words indicate that the (first) discourse is concluded.
the little while' (13:33) when the world will no longer see him. The disciples will in the near future see the risen Christ and understand their reciprocal indwelling and love, but also the love from the Father. There is a parallelism between w. 15-17 on the Helper and w. 18-21 on Jesus: the world cannot receive the Spirit (v. lya) and cannot see Jesus (v. iga). The disciples on the contrary know the Spirit who abides in them (v. ijb), just as they have their life in Jesus (v. igfc). Those who love Jesus keep his commandments (v. 15), and conversely those who keep his commandments love him (v. 2ia). The evangelist is convinced that the Spirit is given after Jesus' glorification. In a certain sense Jesus himself returns with the Helper. But the disciples will also have the joy of meeting him as the risen Christ. The Father's and Jesus' love to which they will respond by their own love will be a new presence of Jesus. It is possible that the evangelist even has the definitive return of Christ in mind (cf. JN 14:1-3). Augustine expresses this paradox nicely: 'Now we love when we are believing in what we shall see; but then we shall love when we see what we have believed in' (In Johannem, 75:4). w. 22-4, Judas seems to misunderstand the word 'reveal' and thinks that Jesus is speaking of a public manifestation. Perhaps the evangelist is reflecting the problem of why the risen Christ was seen only by the disciples (cf. Acts 10:40-2). Jesus answers indirectly by repeating what he has said on love in w. 15 and 21, but now he adds that the Father will also be with them. Since 'the Word became flesh and lived among us' (1:14) the Father and the
(15:1—16:40) The Second Part of the Farewell Discourse The actual farewell situation that has dominated 13:31-14:31 is suddenly interrupted in ch. 15, where the timeless union between the Master and his disciples is in the foreground. Perhaps this is a later insertion, added when the community reflected on its union with Christ. There was in ch. 6 (which might also have been added later) a subtle allusion to the eucharist. The parable concerning the vine leads the thought in the same direction. In Mk 14:25 par. Jesus says: 'Truly I tell you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom.' John seems to have meditated on this text and the significance of the eucharist. The believer has to eat the bread from heaven in order to live for ever (6:58-9). In a similar way he has to abide in Jesus the true vine, if he wants to bear fruit. But still there is no precise indication here ofthe eucharist itself. The text in 15:1—16:4 has been subtly adapted to the context. The commandment to love in 15:11-17 has been touched upon in 13:34 and 14:15, 20-1. The answering of prayer in 15:7, 16 has its counterpart in 14:13—14, while the complete joy in 15:11 will be referred to again in 16:24. Th£ world's hatred mentioned in 15:18—16:4 has been touched on in 14:17-27 and will be taken up again in Jesus' prayer in 17:14-16. What is said about the Helper in 15:26—7 naturally has connections with the other four mentions ofhim (14:16—17, 26; 16:7—11,13—15). This shows thatthe text has been reworked to fit into the larger arrangement of chs. 13-17. Above I have suggested that it is in the centre ofthe whole composition, which would not be surprising if it echoes a profound reflection on the meaning of the eucharist. The text is well structured: the first part on love (15:1—17) starts with the short parable of the vine and its explication in w. i-io, which is further developed in w. 11—17. The second part on hatred (15:18—16:40) describes the world's hatred (w. 18—25) and the Helper's testimony (w. 26—7), and concludes in 16:1— 4». There are many similar texts in the Synoptics: on the vine (Mk 12:1-12 par; Mt 20:1-16; 21:28-32; Lk 13:6-9) and a number oflogia: the hatred ofthe world (Mk 13:13 par.); the servant and his master (Mt 10:24); me Spirit who witnesses (Mk 13:11 par.); the disciples who witness (Mk 13:9 par.); the disciples who are killed (Mk 13:12 par.).
Son are both present with those who receive the revelation in faith and love. They worship God in spirit and truth (4:24). But those who do not love Jesus and his commandments also reject the Father who has sent him.
(14:25—31) These verses round off the first farewell discourse by adding new material, v. 25, T have said these things to you' occurs six other times: in 15:11; 16:1, 4, 6, 25, 33. Normally the formula concludes a passage, either directly as in 16:4, 33, or indirectly by introducing a summary of what has been said (here; in 15:11; 16:1, 25). In 16:1—4 an(^ 25~33 me formula i repeated in order to frame a passage, v. 26, the 'Holy Spirit' is mentioned in 1:33 and 20:22, but only here is he identified with the Helper. As a teacher the Helper is entirely dependent on what Jesus has said (cf. 16:13). v27> in me OT friends are parting wish each other peace (e.g. i Sam 20:42; 29:6-7). Jacob blesses his sons at the end of his farewell speech (Gen 49:28). The peace that Jesus gives to his disciples is a kind of blessing, anticipating the peace he will give after his resurrection (20:19, 2I> 26)> when the disciples will receive the Holy
(15:1-10) The Parable on the True Vine Explained by the Master In ch. 10 we saw how Jesus in the parable of the sheepfold identified himself with both the gate and the good shepherd. In the parable ofthe vine we meet the same technique, but this time the identification in w. i and 50 frames the parable. Unlike the synoptic tradition the Johannine parable (Heb. masal) mixes up the explanation with the narration, w. 1-50, whereas Jesus in v. i presents himself as the true vine andhis Father as the vinegrower, inv. 5»he underlines the link between himself, the vine, and his disciples who are the branches. Subtly Jesus moves from the cleansing ofthe branches by his Father (w. 1-2) and by his own proclamation
Spirit (20:22). In this way the evangelist stresses the spiritual presence of Jesus and his Spirit among his disciples. This prevents their hearts from being troubled, something the Pax Romana was not able to do. w. 28—9, a new aspect in this summary is that the disciples ought to rejoice at Jesus' departure, because the Father is greater (cf. 10:29). This caused problems when the patristic writers discussed the relationship between Jesus and his Father. John often stresses that the Father and the Son have everything in common and love each other, but still the Father is the origin of the Son's sending and is also the goal of his mission, w. 30—i, as in 12:31 the ruler of this world is mentioned, but Jesus underlines that he is powerless before the Son's loving obedience to his Father.
(v. 3) to their abiding in him (v. 4). There is in the Greek a wordplay between 'he removes' (airei), 'he prunes' (kathairei) and 'you have been cleansed' (katharoi este). In spite ofthe use ofthe designation of Israel as the true vine in Jer 2:21 (LXX), it is more probable that the evangelist wants in v. i to contrast
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imagine the harsh discussions which the Christians had with the 'Jews' who excluded them from their synagogues
Jesus as the true vine to Israel which has been deceitful (cf. Isa 5:1—7; Borig 1967). In v. 4 the reciprocal indwelling of Jesus and his disciples leads to the description of the negative consequence if they live apart from him. w. 5/7-10, in v. 5/7 Jesus reformulates what he said in v. 4. In v. 6 we get the negative picture of one who does not abide in Jesus: he is thrown away, withers, and is burnt, probably an allusion to the last judgement (cf. Mk 9:43-7 par). In w. 7-8 the abiding of the disciples in Jesus leads to two positive consequences: the efficacy of their prayer and the glorification of the Father. In w. 9—10 the theocentric aspect of the parable is stressed: the disciples' love is rooted in the reciprocal love of the
(cf. 16:1-4). The disciples are to be encouraged by the fact that they will meet the same difficulties as their master. In v. 24 the accusative object of'they have seen' is probably the 'works'
(not 'me and my Father'). In v. 25 Jesus uses the word 'law' for the scriptures, and moreover keeps his distance by calling it 'your' law (cf. 8:17; 10:34). The 'fulfilment' quotation is probably taken from Ps 69:5 (= Ps 35:19), since this psalm is alluded to also in Jn 2:17 and 19:28. 15:26—7, unlike the two first logia on the Helper, this logion seems to interrupt the flow of thought. The remark on the exclusion from the synagogues in 16:1—4 would be a natural continuation of 15:22—5. Nevertheless one should remember that the Helper comes in order to remind the disciples of Jesus. Here his witness confirms the words and works mentioned in w. 22-5. John's gospel gave rise to a dogmatic dispute concerning the introduction in the west of the filioque in the Nicene Creed. The eastern church insisted on the fact that in v. 26 the Spirit of truth 'comes from' (ekporeuetai) the Father, whereas the western church underlined that both the Father (14:16, 26) and the Son (15:26; 16:7) 'send' (pempo) the Helper. In v. 27 the evangelist stresses the importance of the disciples' witness in connection with that of the Spirit. 16:1-40, the future exclusion from the synagogue was alluded to in 9:22 and 12:42, but now it is Jesus himself who foretells it in order to help his disciples. We have met a similar positive motive concerning Jesus' predictions in 13:19 and 14:29. In the synoptic tradition Jesus prophesies that his disciples will be persecuted (see Mk 13:3—13 par; Mt 10:16—42). But there the disciples will be brought to trial and will be beaten in synagogues, whereas in John they will be excluded from the synagogue, which probably marks a later time (see also above on 9:18-23). The 'Jews' think that they are worshipping God by killing the disciples (v. 2), but ironically enough it is the disciples who will worship him. The reason for the persecutors' shortcomings is their lack of knowledge of God and of Jesus. In v. 40 'their', which is found in many MSS and is accepted in TOB and NRSV, is probably original; it has been omitted in some MSS because of another 'their' in v. 4/7. The expression 'their time' is similar to 'your hour' in Lk 22:53.
Son and his Father. Thus the parable of the vine visualizes different subjects and objects of love (from the Father to the Son, from the Son to the disciples, from the disciples to the Son and the Father) which have already been touched upon.
(15:11—17) These verses underline the commandment of love, in connection with the parable of the vine. The evangelist seems to have taken w. 7—10 as his model, but in reverse direction: w. 12 and 14 take up the link between love and obedience to Jesus' commandments, as in v. 10. In v. 15 the Father and Jesus' love for his disciples are mentioned, as in v. 9. In v. 16 we have the combination of prayer and bearing fruit as in w. 7-8. v. n seems to be at the centre of the whole passage (i.e. w. 1-17), with the mention of joy in connection with reciprocal love (cf. above 14:28). But at the same time the formula, T have said these things' separates w. 12—17 fr°m
w. i-io. Twice Jesus speaks of his commandment to love one another (w. 12, 17). In v. 12 Jesus' love is indicated as model and ground ('as I have loved you'), v. 13 describes Jesus' own sacrificial attitude (cf. 13:1), an example for his friends (v. 14). In w. 15-16 the Master stresses his sovereign choice of disciples (cf. 6:70; 13:18), whom he calls his 'friends'. In the OT Abraham and Moses are God's friends (Isa 41:8; Ex 33:11). Philo calls wise men 'friends of God' and not his slaves (De Migr. Abr. 45; Leg. All. 3:1). Jesus' gift implies an obligation on the disciples to bear fruit. Just as in w. 12-17, me reciprocal love between disciples in i John is seen as a consequence of God's love (e.g. i Jn 2:29; 3:7, n, 18, 22—3; 5:2—4).
(15:18—16:40) The Disciples are Warned against the World's Hatred; but are at the same time encouraged by the Helper's testimony and Jesus' words. 15:18-25, the 'world' has different meanings in John: it is created by God's Word (1:10) and is the object of his love (3:16—17; 17:18); it needs Jesus as its Saviour (4:42). But when it refuses God's revelation it is considered as hostile. The evangelist underlines the relationship between Jesus and the disciples in a future missionary situation. They must then remember that they are meeting the same hatred that Jesus and his Father have met (w. 18-19). Though they have just been called 'friends' (v. 15) they are still servants who must share their master's lot (v. 20; cf. 13:16). There is perhaps a slight irony in v. 2ob: they will keep your words as well (and as badly) as they kept my words. Already in the synoptic tradition the logion on the master and his servants is linked to a situation of persecution (Mk 13:13 par), but John adds to it his specific theme about the world's ignorance (v. 21). In w. 22-5 Jesus sums up the confrontation he had had on the festival of Booths (chs. 7-8). Behind these verses one can
(16:4^-33) The Third Part of the Farewell Discourse In 16:4/7—33 the reader is called back to the farewell perspective of 13:31—14:31, but he is also reminded of the hostile world which was condemned in 15:18-27. Before his departure Jesus tries to console his disciples by speaking of the joy that they will receive from the Helper. The difficult time they have to go through can be compared with a woman's labour, but when the child is born, the feeling of joy entirely dominates. This section repeats things that have been treated in ch. 14, but adds some new aspects. The Helper now has a clear forensic function that he did not have before. The short time mentioned in 14:19 is developed in 16:16 into two different periods. The author also recalls the world's hatred that was discussed in 15:18—25. Since the dominant aspect of this section is consolation, one can rightly call it a 'speech of consolation before Jesus' departure'. For the community after Easter it is also an important encouragement in their missionary work (see Painter 1980—1).
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spirit that gives life' (6:63; cf. i Jn 3:24; 4:13). But he does not add new revelations to those of Jesus.
One can distinguish four parts: (i) In w. 4/7-11 the same question is dealt with as in 14:1—12, but as if it had not been spoken of before. Concerning sin, righteousness, and judgement the Helper will have a threefold indictment against the world. (2) In w. 12-15 we meet the same encouragement about the Spirit of truth as in 14:25—6. (3) In w. 16—24 the short time mentioned in 14:18—21 is developed with more details. It is concluded with a logion on prayer that reminds us of 14:13-14 (4) w. 25-33 are framed by the words, 'I have said these things [or this] to you'. We get a clear conclusion here both for w. 4/7—24 and for the two first parts of the farewell discourse. Logia on prayer and on peace, which have already occurred in ch. 14, are added and prepare the reader for the Son's prayer in ch. 17.
(16:16—24) 'The little while' Before and After Jesus' Death In 7:33; 12:35, and !3:33 Jesus has already spoken ofthe little while he was spending among humankind. According to 14:19 the world, unlike the disciples, would no longer see Jesus. This is developed in a new way here. v. 16, Jesus speaks of two different periods, one before and one after his death, w. 1718, with the help of rhetorical repetitions, the evangelist underlines the puzzle of Jesus' saying, w. 19—22, in a sovereign way Jesus knows what the disciples are discussing. His answer in v. 19 resumes what he already said in v. 16. After a solemn introduction ('very truly') he proclaims that there will be a first period of sorrow for the disciples and of rejoicing for the world, but afterwards a second period when their pain will be changed into permanent joy. In order to illustrate what will happen at his own hour, Jesus alludes to the hour of a woman's labour, an image used in the Synoptics to picture the eschatological afflictions (Mk 13:17 par.; cf. also Isa 66:7-10). (16:25-33) Conclusion on Love, Prayer and Peace v. 25, T have said these things to you' introduces the end ofthe third part of the discourse, just as it did in 14:25 for the first part. The Greek word paroimia, 'proverb' or 'figure', was used in 10:6 without further explanation. In 16:26, 29 it is contrasted to 'plainly' (parrhesiai), which gives paroimia a meaning of 'enigmatic speech'. The Hebrew masal, which lies behind the synoptic word 'parable', is probably also the background ofthe Johannine 'figures of speech'. What Jesus has said in enigmatic language will later on be clearer thanks to the gift ofthe Spirit, w. 26—7, in 14:13—14; 15:7,16; 16:23—4 there were similar logia about how the Father or the Son hears the disciples' prayer. Now it is added that the Father himself loves them, just as they love Jesus and believe in him. But even their faith and love are divine gifts. Instead of'from God' some important MSS read 'from the Father', probably by assimilation to the following verse, v. 28, Jesus sums up what he has already said on different occasions about his coming from the Father and going back to him (see especially the Prologue and chs. 3; 7; 8). w. 29—30, the disciples misunderstand Jesus' plain speech; thinking that they understand his divine origin, they nevertheless will not accept his painful way back to his Father. Their self-confidence is as exaggerated as that of Peter in 13:36-7. w. 31—2, Jesus perceives in advance that the disciples will 'be scattered', an allusion to Zech 13:7 ('Strike the shepherd, that the sheep maybe scattered'), which has already occurred in Jn 10:12. The evangelist seems to know Mk 14:27 par., but forgets that according to his own account the beloved disciple is not 'scattered' with the others (cf. Jn 19:26-7). v. 33, Jesus' prophecy will later on be a consolation for the disciples who abandoned him. As in 14:27 Jesus assures them of his peace despite all the persecutions they will meet. The farewell discourse is concluded with the main motive of consolation for the disciples: their master's victory over the world (cf. 16:11).
(16:4^-11) Jesus' Departure and the Helper's Mission v. 4/7, by retaining 'from the beginning' from 15:27 and by changing 'you have been with me' to 'I was with you', the author (or a redactor) links the second and third parts together, w. 5-6, the new discourse seems to ignore that in 13:26—14:11 Peter, Thomas, and Philip have already put questions to Jesus. In v. 6 the word lype, 'sorrow', is introduced for the first time in John and will be taken up in 16:20-2, where the theme of joy is also developed. The main purpose of the new speech is to console the disciples in their sorrow, w. 7—11, the Helper comes to replace Jesus who goes to his Father. As in 14:27—8 the disciples are asked to rejoice in Jesus' departure (v. 7). A special reason for this might be that the Spirit will first be given after Jesus' resurrection (7:39; cf. 20:17, 22)- w8—n, the Helper is an advocate for the disciples whom he consoles, but an accuser and a judge in a trial against the world. In 15:26-7 the logion about the Helper interrupted the development on the world's hatred. In 16:8—n the Helper is more specifically the one who accuses the world. The Greek word dengcho in v. 8 has a general meaning of 'to show' or 'to prove'. The Helper will accuse the world of unbelief (v. 9), a sin already highlighted on many occasions (e.g. 1:11; 3:19, 36; 8:24; 10:37—8; 15:22—5). The Master's righteousness will be proved by his glorification (v. 10; cf. 5:30), and his victory is a judgement on the prince of this world (v. n; cf. 12:31; 14:30; 16:33). We encounter here a cosmic trial against sin and evil. What takes place at the end of the world in the Synoptics is anticipated already by the action of the Helper in the Fourth Gospel.
(16:12-15) The Spirit as the Disciples' Guide v. 12, The sentence, T have many things to say you,' separates the following logia on the 'Spirit of truth' from those on the 'Helper' inw. 7— ii. Since Jesus has not yet been glorified, his disciples cannot bear all he would like to say. w. 13-15, in w. 7-11 the 'Helper' was presented as the accuser of the world, now the 'Spirit of truth' is seen in his function of transmitting Jesus' teaching to the disciples. As at 14:26 the Spirit is dependent on what Jesus has said, but now he also will glorify the Son (just as the Father glorifies him). A strong link is established between the Father, the Son, and the Spirit of truth. For the evangelist the 'truth' is that which Jesus has received from his Father (see 14:6). Therefore the 'Spirit of truth' acts in relation to Jesus just as the Father does. The Son has been charged to accomplish the Father's work, but after Jesus' departure the Spirit makes his work present among the disciples, because it is 'the
(17:1-26) Jesus' Prayer to his Father In the sixteenth century this chapter was for the first time explicitly called precatio summi sace.rd.oiis, 'the prayer of the high priest', by D. Chytraeus, but some Church Fathers had already used similar
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is the same as that in Jesus' prayers in the Synoptics. It will be repeated in w. 5, 21, 24. In v. n the evangelist adds 'holy' and in v. 25 'righteous'. As in 12:23 and I3:I» the 'hour' has come, contrary to what was the case in 2:4; 7:30; 8:20. It is the hour of Jesus' crucifixion and glorification. In 17:1 the Son glorifies the Father as a consequence of being himself glorified, whereas in 13:31 it seems to be the reverse. But the difference is only apparent, as in both passages the accomplishment of Jesus' work is presupposed. It is difficult to decide whether sou ('your') after the second hyios ('Son') is original or not. v. 2, since v. 5 speaks of Jesus' glory before the world existed, the authority over all people (lit. all flesh) could be from the creation or from his incarnation (cf. 1:1—3, J4)- But in
expressions. Yet in John Jesus is not really a high priest as he is in Hebrews, even if his death according to Jn 17:19 is a kind of sacrifice. One can compare Jesus' prayer to Jacob's benediction in Gen 49, to Moses' prayer in Deut 32-3, or to similar prayers in Jewish intertestamental literature (e.g. Jub. 1:1920; 20—2). But in a certain sense Jesus' prayer is unique, since he has already left the world and is coming to his Father (see Jn 17:11); the prayer has a kind of timeless aspect. Bultmann's (1971) proposal to insert it between 13:1 and 13:30 and other hypotheses of displacement have not been successful.
In the farewell discourse we have on different occasions encountered Jesus' encouragement to his disciples to pray in his name (14:13—14; 15:16; 16:23—6). Jesus' last prayer is directly addressed to the Father and the formula 'in my name' is replaced by 'in your name' (w. 11-12). It is also the name of the Father that Jesus has made known according to w. 6, 26. The link between Jesus' name and the Father's name is reinforced, when Jesus in his prayer expresses the reciprocal relationship between himself and his Father.
the context of the 'hour', it is more normal to think of the crucifixion and the resurrection (11:51-2; 12:32; cf. also 5:207). The Gieekpan ho, 'all that', corresponds to Hebrew kol ascr, and denotes 'humankind' that has been given to Jesus. The evangelist often underlines that it is the Father who is the origin of all gifts to Jesus (cf. 3:35; 5:22-7; 6:37; 12:49; Z7:6> 8, 11-12, 22). v. 3, on 'eternal life', see f N 3:15. Because this verse is a kind of confession of faith, many commentators consider it a later addition, but the style is typically Johannine and the verse fits well into the context. In 5:44 Jesus confessed his Jewish faith in 'the one who alone is God' (cf. Isa 37:20). Despite its very high Christology, the Fourth Gospel remains in the framework of monotheism (Hartman 1987). w. 4—5, whereas w. 2—3 describe the importance of Jesus' work for humanity, w. i, 4-5 deal with different aspects of Jesus' and his Father's glorification, v. 4 redefines Jesus' work on earth as a glorification of his Father; v. 5 resumes the perspective of divine preexistence in the Prologue (cf. 1:1—3).
The words, 'Father, glorify your name', which in 12:27-9 resemble the first demand in the Lord's prayer in Mt 6:9 and Lk 11:2, are further developed here (w. i, 6,11—12, 26). The two last demands of the Lord's prayer are also alluded to in w. n and 15: 'do not bring us into temptation' and 'rescue us from the evil' (or 'the evil one', Mt 6:13; cf Lk 11:4). Even doing the will of God is hinted at in v. 4 (cf. Walker 1982). Just as in both
11:41-2 and 12:27-9, Jesus expresses in this chapter his profound unity with the Father and his dedication to his mission. In Jesus' prayer we meet the same sovereign attitude as in 13:1—30, with references to what has been said in the farewell discourse. Different literary forms are combined: demands (w. ib, 5, lib, 17, 24), commentaries on prayer (w. 9—na, 15—16, 20—i), indications on the presuppositions of prayer (w. 2,13,18—19), a confession of faith (v. 3), summaries on the work Jesus has accomplished on earth (w. 4, 6-8, 12,14, 22-3, 25-60). There have been many discussions on the structure of Jesus' last prayer (see Schnackenburg 1977—9: iii; Malatesta 1971; Segalla 1983). I am not convinced by the arguments of those who consider some verses as redactional. Segalla is probably right in stressing the missionary aspect in w. 17— 19, but I am sceptical about his rather artificial concentric construction. Therefore I propose the following structure:
(17:6—110) The disciples have been Chosen All those whom the Son has received from his Father (see w. 2-3) are in w. 619 described as disciples, and in w. 20-3 as future believers, v. 6, probably there is an allusion to the Lord's prayer, 'hallowed be your name'. In v. 26 the same idea is expressed with T made your name known'. In the OT the Lord's name remains enigmatic (e.g. Ex 3:14), but Isa 52:6 promises that 'my people shall know my name'. According to 1:18 no one has ever seen God, but the Son has made the Father known. Likewise in 1:11-12 there is a sharp contrast between the world and those who belong to Jesus, w. 7-9, before the explicit demand in w. nfc—19, Jesus summarizes in w. 6—na his work among the disciples. They have been given to him by his Father (w. 6, 9) and, quite differently from the audiences in 8:21-9 and 10:22-39, they have believed that he and his words came from God. This positive description, which contradicts 16:32, presupposes a post-resurrection perspective. It is also after Jesus' departure that the disciples will meet difficulties in their mission in the world in which they remain, w. lo-na, as in 16:15 and in chIO Jesus stresses his strong links with th Father to whom he soon will return.
1. Jesus asks the Father to be glorified (w. 1—5). 2. Jesus prays for the disciples (w. 6-19). a. The disciples have been chosen (w. 6-na). b. The disciples are protected (w. nfc—16). c. The disciples are sanctified (w. 17—19). 3. Jesus prays for the unity of all the believers (w. 20-3). 4. Jesus prays for the disciples' love (w. 24-6).
(17:1-5) Jesus Asks the Father to be Glorified Two themes are interwoven: 'glorification' in w. i, 4—5 and 'eternal life' in w. 2— 3. v. ia, the short introduction establishes a link between Jesus' farewell discourse and his last prayer. Probably the whole of ch. 17 was conceived when chs. 15-16 were added to the first part of the farewell discourse. To look up to heaven is a common posture of prayer both in the Jewish and the Graeco-Roman world (cf. also 11:41). v. ib, the address 'Father'
(17:11^-16) The Disciples are Protected Two verbs in the imperative punctuate Jesus' prayer for the disciples: 'protect' (v. lib) and 'sanctify' (v. 17). They will be continued by the demand for all believers 'to be one' (v. 21). The three expressions are close to one another and encourage the readers to keep together communities that are threatened from the outside (cf. i Jn 2:24; 3:11-24). v. lib, the adjective 'holy' is used
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the Son; as their union is a prototype of later communities, these are also included in the prayer.
only here for the Father (otherwise for the Spirit). It prepares the reader for what in w. 17—19 will be said about the sanctification of Jesus and the disciples. In the Greek text the sing. hoi ('the name that you have given me') is probably original. The reading pi. hous ('the disciples that you have given me') is probably due to the influence of v. 6. As Jesus has revealed the Father's name, one can also say that this has been given to the Son. In other texts Jesus' (13:34-5; 15:12) or the Father's (15:9) love has been presented as the origin and model of human love. Now the unity between the Father and the Son is the fountain-head of the unity among the disciples, as it was in the parable of the vine in ch. 15 (cf also 17:20-3). v. 12, here also it is the name that has been given, not the disciples. The future protection is similar to that which Jesus himself gave to his disciples. That nevertheless the unnamed disciple could betray his master is explained by a reference to 'the scripture'; this is reminiscent of Ps 41:10 which was quoted in 13:18. The Greek expression ho hyios tou apoleias, 'son of perdition', is Semitic (cf. 2 Thess 2:3) and suggests perhaps that Satan had an influence on him (cf. 6:70; 13:2, 27). It is even possible that the Johannine community considered Judas as a kind of prototype of the antichrist (cf. i Jn 2:18—22; 4:3). w. 13—16, as in the farewell discourse, Jesus speaks both of the joy he has transmitted to his disciples and of the world's hatred. In the same way as in the last petition of the Lord's prayer, there is an ambiguity as to whether the Greek ek tou ponerou in v. 15 means from 'the evil' or 'the evil one', Satan. Since 'the ruler of this world' occurs several times (12:31; 14:30; 16:33), it is
(17:24—6) Jesus Prays for the Disciples' Love v. 24, Jesus wants his disciples to share his eternal glory (cf. 14:2-3). A new point is that the Father loved the Son before the creation of the world (cf. also v. 5). The same mystery of Jesus' preexistence is hinted at in the Prologue. In i Jn 4:8 'God is love'. The reading ho, 'that [which you have given me]' is more difficult and attested in several ancient traditions. It is therefore probably original and has been changed into the easier reading hous ('those [whom you have given me])'. But the meaning is nearly the same. w. 25-6, Jesus returns to the concrete situation in which the disciples are still living. The Father is called righteous, because on the one hand the world already is judged (cf. 16:10—n), and because on the other hand the Father loves the disciples who believe in Jesus' words. The Master sums up what he has already said in w. 6, 8, ii—12, 23. T will make it known' probably alludes to the Helper who comes in Jesus' place (cf. 14:26—7; 16:13—14). In v. 23 the Father's love for Jesus and the disciples was mentioned; in v. 26 the same thing is said in a more expressive way, concluding chs. 13—17. These chapters started with the expression of love in the footwashing, found their centre in ch. 15 around reciprocal love illustrated by the parable of the vine, and are concluded with a prayer for love before the sacrifice of the passion narrative takes place.
(18:1-19:42) Jesus' Passion, Death, and Burial In the four gospels the passion narratives follow a similar structure: arrest, trial before the Jewish and Roman authorities, condemnation, crucifixion, and burial. The four evangelists record the disciples' deceitful behaviour, and specially Judas's treason and Peter's three denials. The Jewish and the Roman officials threaten Jesus, the soldiers mock him as a Jewish king, whip and torment him. But with the help of quotations from the Scriptures, the evangelists underline how Jesus' humiliation fulfils a divine plan. They know that his death will lead to victory on the day of his resurrection. They are believers who transform the cruel story into an edifying narration for the reader. He or she is reminded of the difficulties the disciples meet after their decision to follow Jesus. Judas's treason and Peter's denial are warning examples. That the crowd wants Jesus crucified and the criminal Barabbas released is a tragic fact. But there are also positive roles which the reader can meditate upon: the women who are present during the crucifixion (in John also Jesus' mother and the beloved disciple); the disciples who bury Jesus with piety; in the Synoptics
probable that it is he who is referred to. w. 14 and 16 underline that the disciples share their master's fate in their relationship to the world.
(17:17-19) The Disciples are Sanctified The truth that comes from the Father through the Son will be their weapon in missionary work. w. 17-18, in w. 14-15 the word of God protected the disciples, but now 'the word of truth' sanctifies them. The meaning of'sanctify' is determined by the fact that the Father has sent his Son (cf. 10:36). v. 19, the preposition hyper ('on behalf of', 'for') and the reflexive emauton ('myself') give the word 'sanctify' a meaning other than in v. 17. It now implies a 'sacrifice' for their sake (cf. also 10:11,15; 15:13). We should remember that the death on the cross will coincide with the sacrifice of the paschal lambs (19:31, 36; cf. 1:29, 36). w. 20-3, not only the disciples' protection (v. n), but also the future believers' unity (cf. also 10:16) is important. One can guess that difficulties similar to those described in the Johannine letters are important obstacles to the missionary activity of the church. By showing Jesus at prayer for the future church, the evangelist invites today's reader to apply this prayer to a fragmented church struggling to unite; a kind of fusion takes place between the times of Jesus, the evangelist, and the reader, w. 20-1 can more easily be applied to future believers than can w. 22-3. Even in Moses' farewell speech in Deut 29:14—15 there is a distinction between those present and others: T am making this covenant, sworn by an oath, not only with you... but also with those who are not here with us today.' w. 22-3, w. 22/7 and 23 repeat with some modifications what was said in v. 21. The glorification and the perfect unity are destined for the disciples who will soon gather round the risen Lord. Their unity has its fountain-head in the Father and
Simon of Gyrene who bears Jesus' cross, and the centurion who confesses that Jesus was innocent (Luke) or God's Son
(Mark—Matthew). The passion narrative is therefore not an ordinary historical account of what happened, even if there are many aspects which can be related to contemporary Roman and Jewish legal proceedings and to the punishments they inflicted (see Brown 1994).
In the Fourth Gospel the crucifixion coincides with the hour of Jesus' glorification (cf. 3:14; 8:28; 12:32-3): by his death Jesus will be glorified with his Father (13:31—2; 17:1—5). Therefore the evangelist stresses the majesty of Jesus despite his humiliation. Already when he is arrested, the repeated T am he' causes the soldiers to step back and fall to the ground.
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Jesus is crucified and dies (19:16/7—30), which gives the author the chance to provide a theological commentary (19:31—7) and describe Jesus' burial (19:38-42).
The interrogations before the high priest and before Pilate are occasions where Jesus continues his public teaching. On the cross Jesus makes arrangements for his mother and the beloved disciple (19:25-7). He fulfils the scriptures by saying 'I am thirsty' (19:28) and comments upon his own work on earth by saying 'It is finished' (19:30). The burial is that of a 'king'.
(18:1—n) The arrest of Jesus is linked in different ways to the interrogation before Annas in 18:12-27. m both scenes Peter is active: in the first scene as an over-courageous defender of his master, in the second as a coward who denies him. In the first scene the question of Jesus' identity is raised, in the second that of his teaching; the two aspects are complementary. By introducing the passion narrative with the arrest and not with the spiritual fight at Gethsemane, John can show Jesus' majesty in the face of his adversaries, w. 1—3, in a first edition of the gospel v. i probably followed immediately after 14:31. The references 'across the Kidron' and 'garden' can be fitted in with the synoptic topography: 'to the Mount of Olives' (Lk 22:39) and <a place called Gethsemane' (Mk 14:32; Mt 26:36). The Johannine garden is then simply a plantation of olive trees. Whereas the synoptic Judas points Jesus out by a kiss, in John he only indicates the place, which, since the Johannine Jesus had been in Jerusalem several times, was known to Judas. A sptira ('detachment') is composed of 600 soldiers. Their presence is strange, since Pilate in 18:29-30 does not seem to be informed about it. Perhaps the evangelist only wanted to show symbolically how Jewish police and Roman soldiers collaborated in their actions against Jesus, w. 48a, the evangelist often underlines that Jesus knows everything in advance (cf 1:47—8; 6:6, 61, 64; 13:1). In contrast to the Synoptics Jesus in John takes the initiative himself to go to Judas and to the others. Jesus is also called 'of Nazareth' in the inscription in 19:19. Since John with the help of ego timi sometimes suggests Jesus' divinity (see JN 8:24, 28; 13:19), there may be here more than a simple statement T am he'. This is at least suggested in v. 6 when all fall to the ground because of the revelation of Jesus' identity. Judas is stereotypically called in w. 2 and 5 the one 'who betrayed Jesus'. The Jews take over his role when they hand Jesus over to Pilate (18:30, 35). Pilate in his turn will hand him to the Jewish authorities (19:16). w. 8/7-9, Jesus indirectly accepts becoming their prisoner when he asks that the disciples be allowed to go. This time it is not Scripture but Jesus' own words that are fulfilled. The quotation is not exact, but one can refer to 6:39; 10:27-8; 17:12. Still there is a change of perspective, since these three texts are concerned with eternal life, whereas the concern here is with the disciples' escape from actual dangers, w. 10-11, unlike the Synoptics John indicates the disciple's identity (Simon Peter) and that of the slave (Malchus). In a subtle way the evangelist alludes to the Gethsemane scene by referring to the cup that the Father has given him to drink (cf. esp. Mt 26:42).
A comparison between the gospels shows that Matthew follows Mark but adds his own material in order to augment the dramatic effect of the narrative. Luke is less dependent on Mark than Matthew because he has his own information. He underlines more than Matthew and Mark that Pilate considered Jesus to be innocent. The author of the Fourth Gospel probably knows Mark's account (contra Brown 1994), but he has much material of his own which he applies in a very free way. He has already used certain aspects of Mark's passion narrative earlier in his gospel; others do not fit his own main theological purpose. He tries to show that Jesus was sentenced to death as the king of the Jews and not as a bandit. Like Luke he emphasizes Pilate's knowledge of Jesus' innocence. He underlines the responsibility of the Jewish authorities, but tries to diminish that of Pilate, even if he also criticizes him for his lack of integrity. He eliminates Jesus' desperate cry and stresses the Master's regal character in the face of death. In place of groups who mock Jesus he recounts the affectionate scene between Jesus' mother and the beloved disciple.
That John omits that the curtain of the temple was torn in two and the darkness at the moment of Jesus' death has been used as an argument against his dependence on synoptic texts. But such a mention was unnecessary since he had a theological equivalent in the temple cleansing in Jn 2:13-22 and in his descriptions of the battle between darkness and light. The symbols of water and blood flowing from Jesus' side were more suitable to his own purpose of describing Jesus' death as a glorification.
It is impossible to reconstruct with certainty the documents that Mark used. If John knew Mark, it is remarkable that he dared to correct him, just as Luke does in his own way. In many regards John's account is more satisfactory than Mark's with its meeting of the Sanhedrin at night. In John the meeting before Annas during the night is only a preparatory inquisition. The evangelist seems to be better informed than the Synoptics when he has Jesus die on 14 Nisan, when the paschal lambs were slaughtered to be eaten that evening (i.e. the beginning of 15 Nisan).
Some Jewish and Christian scholars have tried to transfer the whole responsibility of Jesus' death to the Romans. They are right when they criticize Luke's and John's apologetic motives in connection with Pilate's sentence, but still the Jewish authorities probably had their own share in the arrest of Jesus. It is historically doubtful whether there was ever an official gathering of the Sanhedrin before Pilate's judgement. In any event, Christians ought to combat all anti-Semitic feelings in connection with the trial against Jesus.
(18:12—27) Jesus> questioning before the high priest Annas is organically linked with Peter's three denials, in order to augment its dramatic aspect (Fortna 1977-8). Since a kind of trial by the Sanhedrin has already taken place in 11:47—50, the evangelist alludes only to a gathering before the present high priest Caiaphas (see w. 24, 2 8) but fills it out by mentioning a more private questioning before Annas, the former high priest, w. 12—14, me Roman soldiers and the Jewish police work together (cf. w. 1—3). The evangelist is well informed about the relationship between the two high priests. Annas
The Johannine passion narrative is well organized: (i) Jesus is arrested (18:1-11) and Annas interrogates Jesus while Peter denies him (18:12-27). (2) Th£ trial before Pilate (18:2819:160) is divided into seven scenes by the alternation between what is happening outside or inside Pilate's headquarters. (3)
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grant. In his discussions with the Jews Jesus has already stated that when they seek to kill him, they are acting against their own law (7:51; 8:37—47). Th£ evangelist stresses that Jesus knew he would be lifted up on the cross (3:14; 8:28; 12:32—3), the normal Roman punishment. Pilate, who was governor in Judea from 26 to 36 CE, had his headquarters (praitoriori) probably at Herod's palace near the Joppa Gate, and not at Antonia, the Hasmonean palace (Benoit 1961: 332-3). 2.18:33—80. The question in v. 33 and Jesus' answer in v. 37 are similar to Mk 15:2 par., but the rest of the dialogue is typically Johannine. The Greek substantive basilda, normally translated 'kingdom' or 'kingly rule', seems in these verses to mean 'royal dignity'. The Jews have informed Pilate about Jesus' claims to be the Messiah with royal dignity. Jesus accepts the title King of the Jews (cf. 1:49) with a quite special meaning: his royal dignity comes from his Father who has sent him to testify to the truth (cf. 8:32—47). His royal dignity is similar to that of a shepherd to whom the sheep listen (10:16, 27). But Pilate does not belong to them and is therefore sceptical about truth.
was high priest 6-15 CE and in normal fashion retained his title. He was influential even later, since his five sons became high priests (Josephus, Ant. 18.26,34; 20.198). The evangelist probably knows that Caiaphas was not functioning as high priest only for that year (according to Josephus, Ant. 18.34-5, 95, he held office from about 18—37 CE)- Caiaphas's prophecy in 11:50 and 18:14 seems in 18:8—9 to be applied to the disciples: they can escape because Jesus gives his life for them. w. 15-18, even if the reading 'another disciple', without the definite article, is original, the evangelist is probably thinking of the beloved disciple whom he introduced in 13:23 and who will reappear in 19:26. If he is identical with John, the son of Zebedee, as chs. i and 21 suggest, one wonders how a simple fisherman came to be known to the high priest. But the evangelist has his own reasons to present the things in this way. Whereas this disciple follows Jesus into Annas's courtyard, Peter, whom he introduces there, becomes a renegade. The reference to the woman who interrogates Peter occurs also in Mk 14:66 par., but uniquely in John she guards the gate. Only John indicates that it was cold and that the fire was made of charcoal, w. 19-21, the high priest Annas tries to show that Jesus is a false prophet (cf. 7:45—52). Ironically enough he asks Jesus about his disciples, at the very moment when Peter is denying him. Jesus answers only the question about his teaching, which has been quite open (cf. 7:4; 11:14). One would expect Annas also to interrogate those who had heard Jesus' teaching but he seems not to be interested in the truth, w. 22-4, in Mk 14:65 members of the Sanhedrin spit on Jesus and the guards beat him. In Lk 22:63 only me guards insult Jesus. Jn 18:22 is a kind of combination of both: only one of the police strikes Jesus. In John alone Jesus insists that he has not offended the high priest (cf. Ex 22:27 and Acts 23:5). w. 25-7, Peter is still in the courtyard just as he is in Lk 22:5562, whereas in Mk 14:68 he goes out into the forecourt and in Mt 26:71 he proceeds to the porch. That one of the slaves was a relative of Malchus intensifies Peter's denial in the Fourth Gospel. The cock crows once, as in Matthew and Luke, whereas in Mk 14:72 he crows twice, in accordance with Jesus' prophecy at Mk 14:30. Contrary to the Synoptics John does not report anything about Peter's reaction after the third denial, but in Jn 21:15-17 Jesus will ask Peter three times if he loves him. The third time Peter feels hurt.
3. 18:38/7—40. Pilate seems to conclude that he has to do with typical Jewish questions and that Jesus therefore is innocent. In the Synoptics the bandit Barabbas is likewise released and Jesus condemned to death (Mk 15:11 par.). The custom of an amnesty at Passover is also mentioned in Mk 15:6 and Mt 27:15, but uniquely in John it is Pilate himself who refers to the custom. Contrary to the Synoptics, John postpones the Jews' shouting 'crucify him' in order to increase its dramatic effect (cf. Jn 19:6).
4.19:1—3. The four gospels agree on two humiliations: one before Caiaphas or Annas (Jn 18:22-3), and one before Pilate
(in Luke before Herod). The Roman soldiers dress him as a king with a crown of thorns. In Mt 27:28—9 they even put a reed in his right hand, mocking his royal power. In John they strike Jesus on the face, in Mk 15:19 and Mt 27:29-31 they strike his head with a reed, spit upon him, and kneel down in homage to him. In all three gospels the soldiers say ironically, 'Hail, King of the Jews!' Matthew and John seem both to depend on Mark whom they dramatize in different ways. John leaves out the spitting and the ironical kneeling which he probably considers offensive. Since Pilate continues to consider Jesus innocent, the flogging is only a kind of warning.
(18:28—19:160) In a subtle way the trial before Pilate moves from a first accusation that Jesus is a criminal (18:30) to the charge that he made himself'Son of God' (19:7), and finally that he claims to be a 'king', which is a revolt against the emperor (19:12). Three times Pilate declares Jesus innocent (18:38; 19:4, 6), but the Jewish accusers try by every means to have him condemned to death. The alternation of the seven scenes is highly dramatic: the accusers are outside Pilate's headquarters and Jesus is inside but comes out in the end as the mocked king of the Jews.
5. 19:4-7. As in Lk 23:14, 20-3 Jesus' innocence is underlined, but only in John does Pilate come out of his headquarters with the mocked royal Jesus. The words 'here is the man!' may be an allusion to 'Son of Man', which in Aramaic means precisely 'a man'. But John has given the expression a deeper meaning, with Dan 7:14 as a model (see esp. 5:27). In fact, during the trial in the Synoptics Jesus alludes to the coming of the Son of Man (Mk 14:61-2. par). That the simple word 'man' can hint at 'Son of Man' becomes even clearer in the following scene, where Jesus is accused of having claimed to be the 'Son of God' (Jn 19:7). A first climax is reached with the authorities' double 'Crucify him!' It is now clear that the accusation against Jesus is religious, but in the further trial it will be given a political character (w. 12—i6a).
1. 18:28-32. Ironically enough, the Jews want to be able to eat the Passover without ritual defilement, but they are actively pursuing the death of Jesus, who is the real paschal lamb (cf. 1:29, 36; 19:31, 33). As they accuse Jesus of being a criminal, Pilate asks them to judge him according to their own laws. The Jews are therefore obliged to make a precise request for the death sentence, which only the Romans could
6. 19:8—11. 'Son of God' is a worrying expression to Pilate, who wants to know more about Jesus' origin. Jesus' silence is
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written in three languages, and that PiJate himseJf had ordered it. John adds here 'of Nazareth' (cf. 18:5) in order to stress the origin of the 'King of the Jews', but in v. 21 he has the shorter formuJa of Mk 15:26. The evangelist considers PiJate's initiative as prophetic. Since the charge in Mt 27:37 and Lk 23:38 is placed over Jesus' head, the tradition has not represented the cross as crux commissa, in the form of a T, but as crux immissa. w. 23-50, the Greek himation normally designates a robe in the singular (cf. w. 2, 5), and aJJ kinds of cJothes in the plural. But since the chiton in v. 23 is a tunic under the robe, himatia seems to be a robe just as in 13:4. In Mk 15:24 par. there is onJy an allusion to Ps 22(2i):i8, whereas John quotes the PsaJm according to the LXX. He distinguishes between the 'clothes' (the robe) and the 'clothing' (the tunic), whereas the psalmist only used parallel expressions to designate the same object. In order to underline God's protection the tunic is not divided, which probably has a symbolic meaning of unity similar to that in 21:11. w. 25/7—27, in Mk 15:40—1 par. the women are at a distance, which is more probable during a crucifixion. But in John they stand near the cross to hear Jesus' words. The name of Jesus' mother is not indicated, as in Jn 2:1—12 and 6:42, probably in order not to confuse her with the three other Marys: Lazarus' sister (ch. n) and the two Marys named here. In the Greek text 'Mary the wife of CJopas' couJd be in apposition to 'his mother's sister', but as the women are contrasted to the four soldiers, it is more likely that they aJso are four. In Mk 15:40 par. the mother of Jesus is not named at all. Mary MagdaJene appears in aJJ four gospeJs. Commentators who want to harmonize John with the Synoptics identify 'the wife of CJopas' with the synoptic 'Mary, the mother of James and of Joses'; 'his mother's sister' in John is then identical with SaJome (Mk 15:40) and the mother of the sons of Zebedee (Mt 27:56). In that case Jesus' aunt SaJome wouJd be the mother of James and John. The scene where Jesus entrusts the beJoved discipJe to his mother wouJd have a basis in a family reJationship if this discipJe were John, the son of Zebedee. But these are guesses, which do not fit Lk 8:3 and 24:10 (cf. aJso our remark above on 7:3). There is no textual reason to see in Jesus' mother and in the beJoved discipJe representatives of two different communities, the JewishChristian and the Gentile-Christian (as Bultmann 1971: 673). Mary is not yet the 'mother of the Church' of Jater CathoJic tradition. According to chs. 14—16 the Helper wouJd Jead the discipJes into the whoJe truth. In a similar way the mother of Jesus and the beJoved discipJe transmit Jesus' message: they are together ideaJ representatives of the Christian faith (cf. aJso 19:35 and 21:24). w28—30, once again the evangelist stresses Jesus' sovereign wiJJ in fulfilling the Scripture, alluding probably to Ps 69:22 ('for my thirst they gave me vinegar to drink', cf. Mk 15:36 par.). OnJy John underlines that Jesus is thirsty, which is said onJy indirectly in the PsaJm. In Mk 15:36 the sponge is put on a stick, but in John it is on a branch of hyssop, an allusion to the paschaJ meaJ (cf. Ex 12:22). Even the words 'it is finished' have in Greek a meaning of fulfilment: probably the work of his Father (cf. 14:31; 17:4). Jesus willingly (cf. 10:18) gives up the spirit which remained upon him in 1:32. He accompJishes for the first time his promise in 7:37—9, giving the Spirit to the faithful around his cross. In 20:22 the risen Christ will be more explicit about the gift of his Spirit.
aJso a motif in Mk 15:3-5 par., where it concerns a refusaJ to respond to the authorities' accusations. In v. 9 PiJate's Jack of sincere enquiry deserves onJy siJence in repjy. He therefore reformuJates his question as one about power. Jesus discJoses a paradox: PiJate who has his power from above thinks that he can exercise it over the one who comes from God! Jesus thus reveaJs that he fuJJy accepts God's wiJJ. Once again PiJate's guiJt is diminished in comparison with that of Judas and of the Jewish authorities.
7.19:12—160. The seventh scene is decisive for Jesus' crucifixion, w. 12—13, 'friend of the emperor' (Gk. philokaisar) was in fact an honorific title given to Herod Agrippa I. Contrary to what Jesus said to PiJate about his royaJ dignity, the Jews now present him as a man with poJiticaJ ambitions that go against the emperor's interests. In the Greek text it is unclear whether PiJate or Jesus sat on the judge's bench. But since PiJate is afraid of Jesus' power (v. 8), it is unlikely that he wouJd mock him. In any case, PiJate's judgement is not a formaJ one. The Aramaic Gabbatha in v. 13 ('bald head'? 'eminence'?) does not really correspond to the Greek Lithostroton (Stone Pavement). It was usuaJ to have stone pavements inside paJaces and outside in the courtyards, w. 14—160, normally the word paraskeue means the preparation day for the sabbath (cf w. 31 and 42). But in v. 14 it seems to be the preparation day for the Passover, that means 14 Nisan (cf. 18:28). It coincides in John with the preparation day for the sabbath. When PiJate in v. 5 said 'Here is the man', the Jewish authorities replied with a double 'Crucify him!' When in v. 14 he presents the mocked royaJ Jesus with the words, 'Here is your King!', they cry out twice, 'Away with him!' and add, 'Crucify him!' The Johannine irony comes to a cJimax when the Jewish authorities seem to forget aJJ their own messianic expectations in favour of their loyalty towards the Roman emperor.
(19:16^-42) Jesus' Crucifixion, Death, and Burial (19:16^-30) We can distinguish five moments in this part: in w. i6b—18 Jesus carries his cross; in w. 19—22 PiJate has an inscription written; in w. 23-50 the soldiers divide Jesus' clothes; in w. 25/7-27 the women and the beloved disciple are standing near the cross; in w. 28—30 Jesus finally dies. The different scenes are separated by repeated words in the beginning and at the end of each scene: 'Jesus' in w. 16/7-18; 'write' in w. 19-22; 'soldiers' and 'clothes' in w. 23-50; 'mother' in w. 25/7—7; 'finished' in w. 28—30. w. i6b—18, the Jewish authorities to whom PiJate hands Jesus over in v. 160 have not themselves the right to crucify him but Jet the Roman soldiers do it (cf. v. 23). John underlines that Jesus carries the cross by himself, without the help of Simon of Gyrene (Mk 15:21 par.). Some exegetes think that the evangelist alludes to Isaac who carries the wood of the burnt offering (Gen 22:6). In the normal way, Jesus wouJd have carried onJy the crossbeam (patibulum), on which he wiJJ be naiJed at Golgotha and elevated on the pole which already stands there. The Greek kranion, 'skull', is a correct translation of the Aramaic Golgotha and probably denotes a hillock. Only John emphasizes the fact that Jesus is in the middle between the two others, w. 19—22, the Fourth GospeJ aJone stresses that the inscription (cf. Mk 15:26 par.) had a universal character by being
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demus had become a disciple of Jesus, but his sympathy for Jesus has developed since 3:1—21 and 7:50—2. Fragrant spices weighing 100 Ib. are just as impressive as i Ib. of costly perfume used by Mary to anoint Jesus in 12:3-8. w. 40-2, Nicodemus fulfils what Mary had done in advance: Jesus gets a kingly burial. One can compare the quantity of spices used at the death of Herod (Jos. Ant. 17.199; cf. also Jer 34:5). The linen cloths (Gk. othonia) are also mentioned in Jn 20:6-7, whereas in 11:44 they are called keiriai, 'strips of cloth', different from the cloth round the face. In Mk 15:46 par. it is a single linen cloth (Gk. syndon). Some have tried to combine John and the Synoptics: the synoptic syndon could be the material out of which the Johannine cloths are made, or the Johannine cloths in fact only one single piece. Others think that a syndon was fixed with the help of strips of cloth. Historically it is more probable that the spices were carried to the tomb at the burial than on the day of the resurrection (Mk 16:1—2 par.). John alone indicates that the tomb was near the place of crucifixion. The next reference to the garden will be at 20:1.
(19:31^7) There have been many discussions on the composition of this theological commentary. Some believe that w. 34^— 35 on blood and water are later additions to the soldiers' action in w. 31-40 and to the fulfilment of the scripture in w. 36-7. Others think that even w. 340 and 37 are additions. All these reconstructions are merely hypothetical. The evangelist himself distinguishes between two actions: the breaking of the legs in w. 31-3 and the piercing of the side in v. 34. In w. 35-7 he comments on both actions, w. 31-3, the sabbath coincides with 15 Nisan (cf v. 14). According to Deut 21:23 a corpse hanged on a tree must be buried before nightfall. For purity reasons this is especially important before Passover. Only John has the breaking of legs (crurifragium), which was used either as punishment, or as here in order to hasten suffocation, v. 34, Jesus' pierced side is also mentioned at the resurrection in 20:20-7. Th£ soldier determines if Jesus is dead. Immediately after death, blood and a watery substance from the lungs, can emerge. The evangelist stresses the paradox that two important components of life appear in Jesus' dead body. If the evangelist is informed about 'mixed blood' that was thrown at the altar on Passover (cf. Mishnah, Ohol. 3:5; hul. 2:6; Pesah. 5:8), we would have here a further allusion to Passover. But probably it is better to compare i Jn 5:6—8, where Jesus Christ is said to have come by water and blood, which means by his baptism and his death. According to Jn 6:53-6 blood is connected with the eucharist, and according to 3:1—15 water with baptism. The evangelist may be alluding these two sacraments. The Spirit who is mentioned in i Jn 5:6-8 is also present at Jesus' death in Jn 19:30. The Church Fathers thought that even the church was born out of Jesus' side, but in contrast to Paul the evangelist does not develop the theme of Jesus as a new Adam. v. 35, similarly to 21:24 we have one who testifies, the beloved disciple (cf. 18:15-16 and 19:25-6), and another who states that his testimony is true, probably the Johannine community. It is unclear whether 'he knows that he tells the truth' is said of the Johannine group, the beloved disciple (preferable), Jesus or God (less probable), w. 36-7, the quotation in v. 36 alludes to Ex 12:46 and is at the same time dependent on Ps 34(35) LXX. Jesus dies as the passover lamb whose legs are not broken (cf. Jn 1:29, 34), but also as the righteous man of Ps 34 (cf. Lk 23:47). It is more difficult to see how the soldier who pierced Jesus' side fulfils the scripture. In v. 37 there is a quotation of Zech I2:iofc (Heb. text), similar to that of Rev 1:6. Possibly the first Christians utilized Zech I2:iofc to point out Jesus whose hands had been pierced with nails. John applies the quotation to the pierced side.
(20:1-21:25) The Risen Christ In the canonical gospels Jesus' resurrection is both the object of faith and a concrete event. Unlike the apocryphal Gospel of Peter (39—44) the gospels do not describe exactly how Jesus rose from the dead, but they insist on two aspects: the empty tomb and the appearances to the disciples. John reflects more than the Synoptics on how all certainty about Jesus' resurrection is linked to faith (cf. 20:27, 29). The two conclusions in 20:30—1 and 21:24—5, f°r example, summarize the relation between the witness of faith to the signs performed by Jesus and belief in him as Messiah and God's Son.
In recent commentaries it has been usual to consider ch. 21 as a later addition by a redactor, because 20:30-1 seems to be a natural conclusion of the whole gospel. Since the 'we' in 21:24—5 is distinguished from the beloved disciple, it has been suggested that a later redactor is responsible for ch. 21, and even for other additions in the gospel. But there are objections to this position: the narrative technique in ch. 21 is very similar to that in chs. 1—20, and the style is nearly the same. Just as themes in chs. 13—14 are completed or replaced in chs. 15-17, so ch. 21 develops aspects that have been adumbrated (e.g. the theme of following Jesus) or introduces new material. The main author ('the evangelist') may have reworked his first sketch of the gospel and added new material to it (e.g. chs. 6; 15-17; 21). He has kept 20:30-1 as commentary on the revelations in Jerusalem, but he wanted to complete these with an appearance by the lake of Tiberias. This gave him the opportunity to inform the reader about the disciples' activity in Galilee that we find in the Synoptics. A redactor may then have reworked this chapter, especially the new conclusion in w. 24—5.
(19:38—42) The narrative concerning Jesus' burial was important for the first Christians, because of the connection between the empty tomb and the resurrection (perhaps implicit in i Cor 15:4). In the four gospels we have a similar main narration: Joseph of Arimathea asks Pilate for permission to bury Jesus. John, however, adds the figure of Nicodemus and other details, w. 38-9, according to Mk 15:43 and Lk 23:50-1 Joseph is a respected member of the council who is waiting expectantly for the kingdom of God. In Mt 27:57 he is a rich man who had become a disciple of Jesus. John's Joseph is similar to Matthew's, but his Nicodemus resembles Joseph in Mark and Luke. The evangelist does not clearly say that Nico-
The whole gospel is given a kind of unity by the alternation of different places where Jesus is present: Galilee, Judea, and 'the other side'. Three times we pass from Galilee to Jerusalem, and in the end once from Jerusalem (12:12—20:31) to Galilee (ch. 21). The week of Jesus' resurrection in chs. 20—1 corresponds to the first week in 1:19-2:11 and to the last week in Jesus' life in 12:1-19:42. In ch. 20 Jesus appears to his disciples in Jerusalem as in Lk 24; in ch. 21 he appears in
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mains outside the tomb, unlike the disciples in w. 7—8 and the women in Mk 16:5 and Lk 24:3. She bends over to look in as the beloved disciple does in Jn 20:5, but instead of the linen wrappings she sees two angels. They are witnesses of Mary's desolation, but unlike the synoptic accounts they have no message for the disciples; Jesus himself will provide it in v. 17. Only John indicates that the angels are sitting where Jesus' head and feet had been located. This supposes a tomb of the arcosolium type, where there is more room for the corpse than in the fed/dm type, where the body is put into a wall cavity, w. 14-16, Mary thinks that Jesus is the gardener who has taken away the body. Jesus addresses her in the same words as did the angels in v. 13, but adds 'For whom are you looking?' When he calls her by her name, she recognizes him as her teacher, in a way similar to sheep recognizing the voice of their shepherd (10:3-4). Th£ Aramaic rabbouni (cf. Mk 10:51) is by its length more solemn than the simple rabbi (see JN 1:38). v. 17, the present imperative me mou haptou can be translated either 'do not continue to touch me' or 'do not touch me'. The evangelist seems to be commenting on Mt 28:9 where the women take hold of Jesus' feet in a gesture of worship. The reason why Mary ought not to hold on Jesus is that he is on his way to the Father. In the Fourth Gospel the resurrection and the ascension seem to coincide. Therefore Mary needs to hear that after Jesus' appearances, faith, in the absence of physical contact, is the only important thing (see the scene with Thomas in w. 24—9 and cf. 14:22—3). Jesus calls the disciples 'brothers' in a different sense from that of his sceptical natural family at 7:4 (cf. Mt 28:10). The risen Christ associates the disciples in his community with God the Father, but also marks a difference by referring to him with the pronouns 'my' and 'your', v. 18, in Mk 16:7 and Mt 28:7 the angel(s) give the women the mission to inform the disciples concerning Jesus' later appearance in Galilee. In Lk 24:33 the two disciples from Emmaus return to Jerusalem to meet the eleven. But in John, Mary reports both on her meeting with Jesus and on his message.
Galilee as it is hinted at in Mk 16:7 and Mt 28:7, 10, and described in Mt 28:16—20.
The following seven sections can be distinguished: (i) Mary and two disciples at the tomb (20:1-10); (2) Mary sees the Lord (20:11-18); (3) the disciples see the Lord (20:19-23); (4) Thomas sees the Lord (20:24—9); (5) nrs^ conclusion of the book (20:30—1); (6) Jesus shows himself to the disciples by the
Sea of Tiberias: (a) the miraculous catch offish and the meal; (b) Peter and the beloved disciple (21:15-23); (7) second conclusion of the book (21:24—5). The relationship between chs. 20—i and the synoptic texts is very complicated (see Neirynck 1984/7; 1990). (20:1-10) Mary and Two Disciples at the Tomb The evangelist wants to frame the running of the two disciples to the tomb with two narratives on Mary Magdalene. She reports first on the empty tomb, then (in w. n—18) on Jesus' resurrection. Inconsistencies in ch. 20 are due to the author's many references to synoptic material that he supplements with his own information (cf Neirynck 1984/7). w. 1—2, Mary Magdalene was first introduced near the cross in 19:25. In Mk 16:1 there are three women at the tomb, in Mt 28:1 two, and in Lk 23:5524:10 more than three. In Mark and Luke they come with spices to anoint Jesus, but in the Fourth Gospel this has already been done. Possibly the evangelist has special information concerning Jesus' first appearance to Mary alone (cf. Mk 16:9). The stone was not mentioned at the burial, in contrast to Mk 15:46 and Mt 27:60, 66. In Mk 16:4 par. it was rolled away (in Mt 28:2 by an angel). John probably refers to the angel's message in Mk 16:7 when he has Mary inform Peter and the other disciple. The Johannine Mary thinks that grave-robbers or the authorities have stolen the body, whereas Mt 28:11—15 mentions the allegation by the Jews that the disciples stole the body. The 'we do not know' is an inconsistency deriving from the synoptic account about several women at the tomb. w. 3—8, we find a similar tradition in Luke: in Lk 24:12 (which is original despite the lack of attestation in the Western tradition) Peter goes to the tomb, while in Lk 24:24 it is 'some disciples'. The 'other disciple' in John is presumably the beloved disciple (see JN 13:23; 18:15). He has more insight than Peter (cf. 13:23—5; 19:26—7), whom he outruns, but still he respects Peter's privilege to go in first. The linen wrappings which are left and the cloth rolled up by itself indicate that the body was not stolen but rather rose miraculously. Whereas Peter only looks at them, the other disciple can decipher the signs by faith, w. 9-10, as in i Cor 15:4 the resurrection fulfils the Scripture, but no precise passage is referred to. There is an apparent inconsistency when even the other disciple, who believes, does not understand