MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS,

THE CHRIST AND THE SON OF GOD,

ACCORDING TO JOHN

A COMMENTARY ON THE FOURTH GOSPEL

FOR THE LITURGY, CATECHISM

AND CHRISTIAN SPIRITUALITY

Epubli GmbH Berlin

© 2015 epubli GmbH, Berlin

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ISBN 978-3-7375-5180-9

Table of Contents

Foreword

Introduction

- The Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the “Hearts” as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to John

1. Prologue/Beginning (1:1–18)

2. First Part of John’s Gospel: “Book of Signs” as Jesus’ Public Ministry/Self-Revelation in the World (1:19–12:50)

2.1 Christological Basic Chapter (1:19–51)

2.1.1      “First Day”: The Identity and Authority of John the Baptist – His Mission Declaration to the Jewish Authority of Jerusalem (vv. 19–28)

2.1.2      “Second Day”: John the Baptist at Sight of Jesus (vv. 29–34)

2.1.3      “Third and Fourth/Fifth Day”: The Call of the First Disciples of Jesus (vv. 35–51)

2.2 From Cana to Cana (2:1–4:54)

2.2.1      The Marriage at Cana “on the Third Day” (2:1–12)

2.2.2      Jesus’ Cleansing of the Temple in Jerusalem (vv. 13–22)

2.2.3      Third Comment by the Evangelist (vv. 23–25)

2.2.4      The Theological Discourse between Nicodemus and Jesus (3:1–21)

2.2.5      First Setting as a Journey Note (vv. 22–24)

2.2.6      John the Baptist and the Messiah (vv. 25–36)

2.2.7      First Setting as a Journey Note (4:1–3)

2.2.8      The Discourse between Jesus and the Samaritan Woman (vv. 4–42)

2.2.9      First Setting as a Journey Note (vv. 43–45)

2.2.10      Jesus’ Distant Healing of the Royal Official’s Son from Capernaum in Cana (vv. 46–54)

2.3 Jesus and the Jewish Feasts (5:1–10:42)

2.3.1      His Second Journey (to Jerusalem) (5:1) and the Healing at the Pool (vv. 2–18)

2.3.2      Jesus’ Self-Revelation as Son of God (vv. 19–47)

2.3.3      Jesus’ Multiplication of the Loaves and Fish and the Feeding of 5,000 (6:1–15)

2.3.4      Jesus’ Walking on the Water (vv. 16–21)

2.3.5      Jesus’ Discourse about the “Bread of Life” from Heaven (vv. 22–59)

2.3.6      Variety of Reactions and Division of His Disciples (vv. 60–71)

2.3.7      Jesus’ Self-Revelation in Jerusalem (7:1–52)

2.3.8      The Adulterous Woman and Jesus’ New Chance for Her (7:53–8:11)

2.3.9      Jesus’ Self-Revelation: “I am the Light of the World” and the Hearing by the Pharisees (vv. 12–20)

2.3.10      Jesus’ Discussion about the Coming Judgement with “the Jews” (vv. 21–29)

2.3.11      The Dialogue between Jesus and His Believers and His Opponents (vv. 30–59)

2.3.12      Jesus’ Healing of the Man Born Blind on the Sabbath (9:1–41)

2.3.13      Jesus’ Self-Revelation: “I am the Good Shepherd” Including the Reactions (10:1–21)

2.3.14      Jesus at the Feast of Dedication in Jerusalem (vv. 22–39)

2.3.15      First Setting as a Journey Note (vv. 40–42)

2.4 Jesus’ Journey to the last Passover in Jerusalem (11:1–12:50)

2.4.1      The Raising of Lazarus (11:1–44)

2.4.2      Summary of the Reaction of the By-standers in Bethany (vv. 45–46)

2.4.3      The Reaction of the Chief Priests and Pharisees as their Council against Jesus (vv. 47–53)

2.4.4      Jesus’ Reaction as Retiring to Ephraim (vv. 54–57)

2.4.5      Jesus’ Anointing by Mary at Bethany (12:1–8)

2.4.6      The Plot against Lazarus (vv. 9–11)

2.4.7      Jesus’ Entrance in Jerusalem (vv. 12–19)

2.4.8      The so-called “Hellen Speech” by Jesus (vv. 20–36)

2.4.9      Jesus’ Fulfilment of Isaiah’s Prediction (vv. 37–43)

2.4.10      The Self-Judgement for the Believers and Not-Believers in Jesus (vv. 44–50)

3. Second Part of John’s Gospel: “Book of Glory” (13:1–20:31 + “Appendix” in 21:1–25)

3.1 Jesus’ Self-Revelation for His Disciples (13:1–17:26)

3.1.1      Washing the Feet as the Master’s Example (13:1–20)

3.1.2      Jesus’ Foretelling of His Handing Over (vv. 21–30)

3.1.3      The New Commandment of Love by Jesus (vv. 31–35)

3.1.4      Jesus’ Foretelling of Peter’s Denial (vv. 36–38)

3.1.5      The Farewell Discourses (14:1–16:33)

3.1.6      The Intercessory Prayer (17:1–26)

3.2 The Passion and Death of Jesus (18:1–19:42)

3.2.1      Jesus and His Disciples in the Garden Across the Kidron (18:1–11)

3.2.2      Jesus before the Sanhedrin (vv. 12–14, 19–24) and Peter’s Denial (vv. 15–18, 25–27)

3.2.3      Jesus before Pilate (v. 28–19:16b)

3.2.4      At the Cross of Jesus and His Death (vv. 16c–37)

3.2.5      The Burial of His Body through Joseph of Arimathea and Nicodemus (vv. 38–42)

3.3 Jesus’ Resurrection Appearances in Jerusalem at Easter (20:1–29)

3.3.1      The Risen Jesus and Mary of Magdalene in the Garden of the Tomb (vv. 1–18)

3.3.2      Jesus’ Appearance to His Disciples in Jerusalem (vv. 19–29)

3.4 Epilogue – First Conclusion of the Fourth Gospel (vv. 30–31)

3.5 “Appendix” (21:1–25)

3.5.1      Jesus’ Appearances to His Disciples by the Sea of Tiberias in Galilee (vv. 1–14)

3.5.2      Simon Peter and “the Beloved Disciple” and their Roles (vv. 15–23)

3.5.3      Epilogue of the Appendix – Second Conclusion of the Fourth Gospel (vv. 24–25)

4. Conclusion

4.1 The Evangelist – Who is “John” respectively the so-called “Beloved Disciple”?

4.2 Time Line – When was the Fourth Canonical Gospel Written?

4.3 The Audience/Receiver of John’s Gospel – Where and for Whom Did the Fourth Evangelist Write his Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 “Documents” of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – “Who (do you say) I am”?

6.5 Jesus’ Actions in Word and Deed according to John

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.7.1      The View of the Four Canonical Gospels

6.7.2      The View of the Fourth Gospel

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of John’s Gospel

6.11 The Apostles’ Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1      The Gospel of John during the Liturgical Years of the Roman Catholic Church

6.12.2      The Gospel of John during the Liturgical Years of the Anglican Church

6.12.3      The Gospel of John in the Daily Scripture Readings during the Liturgical Year of the Greek Orthodox Church

6.12.4      The Gospel of John in tqhe Daily Scripture Readings of the Coptic Orthodox Church

6.12.5      The Gospel of John in the Cycle of Reading for Sunday and Feast Day in the so-called “Perikopenordnung” of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – “Lectio Divina”

6.13.1      “Lectio Divina” in Five Steps

6.13.2      Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the years 2013 and 2014, I published three commentaries on Matthew, Mark and Luke for the liturgical years A, B, C with epubli in Berlin. Now I have written my fourth commentary for you and for your liturgical, catechetical and spiritual service – the commentary on the Fourth Gospel (according to “John”) which is used during the Liturgical Years (A, B, C) of the Roman Catholic Church (cf. 6.12.1 and during the Liturgical Years (A, B, C) of the Anglican Church (cf. 6.12.2) and by the other Churches (cf. 6.12.3–6.12.6), and I hope it will be useful and helpful to you. My hope is that I have grasped John’s spirit and that this spirit can inspire us as His followers/disciples here and now.

All my commentaries are intended to provide a better, deeper and more profound understanding of biblical teachings and to help preach and teach the Good News more convincingly in word and deed, always and everywhere. Therefore it is necessary to prepare ourselves in five steps of the “Lectio Divina” according to Pope Benedict XVI¹ (Verbum Domini, Rome 2010, no. 87): to read (lectio) the “Word of God”, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistical, rhetorical and etymological background of the ancient biblical texts and to help the understanding of the theological, spiritual “Word of God” today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. This e-book/these e-books can be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution missio Aachen for their “sponsoring” of my project in the context of the evangelization with my commentaries on the Gospels (Luke, Matthew and John) to bring the Good News to the people.

I would like to thank Bishop Dr Paul Hinder, OFM Cap as the initiator of this project and also Mrs Alison Müller (text) and Mrs Gisela Schardt (bibliography and appendix) for their proof-reading and their suggestions for this work.

Limburg/Germany, on 29th June 2015, Solemnity of Saints Peter and Paul

Dr Manfred Diefenbach

Introduction

All Christians – both clergy and laymen – are called to be witnesses of the “Word of God” (cf. Luke 1:2) and faith. We are “ministers” of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the “Word of God”. Let us keep in mind that we are first, receivers of the Word, and then disciples and “servants”/“co-workers” of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to “hand on” (the meaning of the Latin word “traditio”) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate us to communicate our experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and a storyteller. He talked about, and explained in parables, “the Kingdom of Heaven”, taking into account people’s different kinds of backgrounds and understandings. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sowed seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15) Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the “Word of God”, must be sowers who preach and teach His Word as the message of God and His Kingdom, now, as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the hearts of the disciples of Jesus – now as it was then – is fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is “expressed in human language” (Dei Verbum 13), that is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire to glorify God.

- THE THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS²

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught people about God as “Abba, Father” (Mark 14:36). God (cf. 1:11; 9:7) proclaimed Him: the “Christ” (cf. John 1:17, 41; 4:25–26; 7:26–27, 31, 41–42; 10:24–30; 11:27; 17:3; 20:31), the “Son of God” (cf. 1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 20:31).

After His Death and His Resurrection on “Easter Sunday”, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as Mary Magdalene. What could they tell the people? The Acts of the Apostles says: “Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who has accompanied us during the whole time that the Lord Jesus went in and out among us, beginning with John’s baptism until the day when Jesus was taken from us” (Acts 1:21–22) and “ascended into Heaven” (1:11).

The Evangelists Mark, Matthew, Luke and John wrote the canonical Gospels under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the “Son of God” and the “son” of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

- FROM EXEGESIS TO THE “HEARTS” AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the “Old Testament” – the “Hebrew Bible” – and the “New Testament” which were written between 1000 B.C. and about 100 A.D. The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2000 or even 3000 years ago.

People today find themselves in the same situation as the first century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (cf. Acts 8:30–31³): Philip asked the Ethiopian: “Do you understand what you are reading?” The Ethiopian replied: “How can I unless someone guides me?” Therefore the “Word of God” has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, and parents. For example, in the New Testament, what is the intention of John? The distance between this ancient text of the end of the first century/beginning of the second century and the reader of the 21st century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homilies which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world so that the written text – the Bible – can become living word in the context of today’s people in Abu Dhabi, Dubai, Muscat, Kuwait City, London, New York, Munich ...

The Apostle Paul (1) spoke “on Christ’s behalf” (2 Corinthians 5:20) as God’s “mouthpiece” (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News (2) of the Crucified and Risen Lord Jesus Christ without compromise (cf. Romans 8:35–37 or 2 Corinthians 11:23–27).

As His “servant”, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred “minister of the Word of God”. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the “communication model”⁴, our role as a SENDER/transmitter (1) and as a “minister of the Word of God” is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Bishops, priests, deacons, professors, catechists, parents (1) and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible (2) to the ears and hearts of people (3) of our own time. First, we are receivers (3), and then we can act as God’s servants and Christ’s disciples, and co-workers (1) in the preaching and/or teaching of the message of the Good News (2). A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with neighbourly love, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes⁵ when interpreting the Bible:

- on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called “historical-critical methods” – as if they were ordinary writings without the inspiration of the Holy Spirit;

- on the other hand, there is the so-called “mystical exegesis”. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

“For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men” (Dei Verbum 13)”. That is the task of all preachers in the Church and teachers and catechists in schools.

May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of scripture(s), making their hearts burn within them (cf. v. 32):

“Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side”.

So runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the “Son of God”, the “Christ”, the incarnate “Word of God” so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to John

The Gospel according to “John” composes his story about the life of Jesus who is the “Christ” and the “Son of God” (11:27; 20:31), in two⁶ parts after the “Prologue” (cf. 1:1–18):

- The so-called “Book of Signs” (cf. 1:19–12:50⁷) as Jesus’ public ministry in the world and

- The so-called “Book of Glory” (cf. 13:1–20:31⁸]) as Jesus’ return to His heavenly Father.

With John 21:1–25, we have a second conclusion of “John” in the form of an “appendix” which was later (probably in the second or third century) added to the original Gospel to “John”.

The Fourth Evangelist tells about Jesus’ public ministry in words and deeds in Galilee, in Samaria and in Judea/Jerusalem (cf. 1:19–12:50) as a “teaching about His role” as the “Son of God” concerning His Passion (cf. 13:1–19:42) on earth. The Evangelist as an ancient author concludes with the Crucified (cf. 19:16b–42) and the Risen/Glorified Jesus (cf. 20:1–31/21:25).

We agree – more or less – with the renowned catholic biblical scholar Raymond E. Brown’s structure of John’s Gospel. Therefore we slightly modify the composition of the Gospel “according to John” in allusion to Raymond E. Brown as follows:

1. Prologue/Beginning (John 1:1–18)

2. First Part of John’s Gospel: “Book of Signs” as Jesus’ Public Ministry/Self-Revelation in the World (John 1:19–12:50)

2.1 Christological Basic Chapter (1:19–51)

2.2 From Cana to Cana (2:1–4:54)

2.3 Jesus and the Jewish Feasts (5:1–10:42)

2.4 Jesus’ Journey to the last Passover in Jerusalem (11:1–12:50)

3. Second Part of John’s Gospel: “Book of Glory” (13:1–20:31 + “Appendix” in 21:1–25)

3.1 Jesus’ Self-Revelation for His Disciples (13:1–17:26)

3.2 The Passion and Death of Jesus (18:1–19:42)

3.3 The Day of Christ’s Resurrection (20:1–20:29)

3.4 Epilogue (vv. 30–31)

3.5 “Appendix” (21:1–25)

Chapter 1

The so-called “Prologue” – or “preamble” respectively “proem”⁹ – as the “preface”¹⁰ to the Fourth Gospel is similar to a kind of musical overture and emphasized with the words (vv. 1a, 2: “in the beginning”) in allusion to Genesis 1:1a (LXX = Septuagint) as a “hymn”¹¹/poem of the incarnate “Word” (in Greek “lógos” in vv. 1a, b, c, 14a) of God in “Jesus” (cf. vv. 14, 17). It has three parts (cf. vv. 1–5, 6–13, 14–18¹²). The first two strophes are connected with the keyword “light” (in Greek “phõs”) in verses 5a, 8a, b, 9a, b. In each of them, the first theme is the “Word” (cf. vv. 1–5, 14) and then the theme is the witness of John the Baptist (cf. vv. 6–8, 15) and then the decision/beliefs of the human beings for Jesus Christ as “God’s Word” (His acceptance) or against Him (His refusal). “Not” John the Baptist (cf. v. 8¹³ [“the light”], v. 20 [“the Christ/Messiah”], v. 21 [“Elijah”] and v. 25 [“the prophet”]), but Jesus is the “true light” (v. 9).

The passage of 1:19–51 is structured with the help of the phrase “the next day” in verses 29, 35, 43. Verses 6–8 are a part of the prologue (cf. vv. 1–18). The keyword “witness” in verses 7a, b, 8b emphasizes in verse 19 the mission declaration of John the Baptist in the form of his juristic investigation by the Jewish Temple “police” from Jerusalem as a dialogue (cf. vv. 19–28). Between verses 6–8 and 19 the Fourth Evangelist meditates about (incarnate) Jesus as the light of the world (cf. vv. 9–18). He uses some verbs of the conversation in the context of the investigation between the Temple “police” of Jerusalem and John the Baptist with regard to John’s identity (cf. vv. 19–23) and his authority (cf. vv. 24–27): The verbs to “ask” in verses 19d, 21a, 25a and to “say” in verse 22a, d are used for the delegation from Jerusalem; however the Evangelist uses the two special terms of the jurisdiction to “confess” in verse 20a, c, to “deny” in verse 20b and the verbs to “answer” in verses 21g, 26a, to “say” in verses 21d, 26a as well as to “reply” in verse 23a in the view of John the Baptist. He answers four of five questions (cf. vv. 19d, 21a–b, d, 22; 25) in the negative (cf. vv. 20b, 21c, e, 26c, 27b). A comment by the Evangelist concludes the juristic hearing and it localizes John the Baptist’s ministry at the river Jordan near Bethany (cf. v. 28).

John 1:19–51 contains a list of witnesses to Jesus by John the Baptist to two of his disciples (cf. vv. 19–28, 29–34) and by Andrew to Simon (cf. vv. 40–42), one of his own disciples, who follows Jesus (cf. vv. 35–42) of “Nazareth” (v. 45), “the Lamb of God”¹⁴ (vv. 29, 36) as well as by Philip to Nathanael (cf. vv. 43–51) with the help of the phrase “the next day” in verses 29, 35, 43. After the call of His first two disciples (cf. vv. 35a–39c), a comment by the Evangelist (cf. vv. 39d–40) emphasizes the call of Simon Peter (cf. vv. 41–42) which differs from the synoptic versions of the call of His first disciples (cf. Mark 1:16–20; Matthew 4:18–22 in contrast to Luke 5:1–11).

Microstructure of John 1

1. Prologue/Beginning (vv. 1–18)

The background of the prologue is the principal question: Who is Jesus? The “chief actor” of the “hymn” is the original “word” (in Greek “lógos” in vv. 1a, b, c, 14a) like in Wisdom 9:1–2 which is described with the attributes of a hero or of God.

- Strophe 1: The (Divine) Logos-Hymn (vv. 1–5)

vv. 1–2: In allusion to Genesis 1:1a, the Fourth Evangelist introduces the so-called “Prologue” as a “hymn” with the same words “in the beginning” in verses 1a, 2 (cf. Proverbs 8:22–24 [LXX]; Jesus Sirach 24:9 [LXX]) – note the inclusion¹⁵! The keywords “lógos” (= word in vv. 1a, b, c, 14a) and “theós” (= God) are used as a “concatenation” (in Latin “concatenatio”¹⁶) as follows:

“In the beginning was the WORD,

and the WORD was with GOD

and GOD was the WORD.

This was in the beginning with GOD” (cf. John 17:5; 1 Corinthians 8:6; Colossians 1:16–17; Hebrews 1:2; 1 John 1:1; 2:13; Revelation 3:14).

As in Genesis 1:3, 6, 9, 11, 14, 20, 24, 26, 29, the monotheistic¹⁷ God (cf. John 5:18) had spoken this “Word” as His own decision during His creation of the world (cf. Revelation 19:13).

- Jesus is the Creating Word (vv. 3–5)

v. 3: In this way, “all” things – Heaven (for example, the sun, the moon, the star) and earth (for example, the plants, the animals, men) – were “made”¹⁸/created “through” God, the Creator of all (cf. Genesis 1:1–2:4a and Wisdom 1:14; 9:1; 11:24; Romans 11:36; 1 Corinthians 8:6; Ephesians 3:9; 4:10; Colossians 1:16–17, 20; Hebrews 1:2–3; 2:10; Revelation 4:11). Note the play on the verb (infinitive “gínomaɩ”) in Aorist “egéneto” (= made) in verse 3a, b, c:

“All” things were “(made) through Him ( )” – note the parallelism with verse 10b,

“and without Him /was/ made nothing

that /was/ made”. All things in creation are sacred since they originated in God’s Word.

v. 4: So, the heavenly God(’s Word) has spent the “life” (in Greek “zoé”¹⁹ in v. 4a, b and in 6:63; 8:12; 11:25; 14:6; 20:31) which was the “light” (in Greek “phõs” in vv. 4b, 5a, 7b, 8a, b, 9a and in 3:19–21; 5:26; 8:12; 9:5; 11:9–10; 12:35–36, 46 – cf. Genesis 1:3–5; Psalm 119:105) “of men” respectively human beings on earth. This “light” as His life-giving power enlightens the people/every (wo)man like a plant “through Him” (cf. Colossians 1:16).

v. 5: A contrast²⁰ – “light” versus “darkness” (in Greek “skotía” in v. 5a, b and in 6:17; 8:12; 12:35, 46 – cf. Isaiah 9:1) – concludes the first strophe of the hymn with the help of an antithetic parallelism:

“… The light (shines)” – note the present tense! – “in the darkness ( )” of the world,

“and the darkness” of Satan has “not grasped²¹/overcome” the divine light (cf. John 3:19).

- Strophe 2: The Roles of John the Baptist and Jesus (vv. 6–13)

“God sent” John the Baptist, “his messenger”, “to prepare his people for Christ’s coming” (cf. vv. 6–8), “but the role of” the pre-existent, incarnate, transcendent-immanent²² Jesus, “his only Son”, “is to make God known”²³ (cf. v. 18).

+ John the Baptist – the Role as a Witness for the Light respectively Jesus (vv. 6–8)

v. 6: “John”²⁴ the Baptist (cf. Mark 1:4–5; Matthew 3:1; Luke 3:2) is like an “angel”/messenger (cf., for example, Luke 1:19, 26) respectively the “forerunner”/“precursor” (v. 23 and Isaiah 40:3–5 [LXX]; Malachi 3:1; Mark 1:2–3; Matthew 3:3; Luke 3:4–6) who has been “sent” (in Greek “apostéllo” in v. 6b and in 3:28 and “pémpo” in v. 33b) by God or like an apostle who has been “sent” by Jesus (cf., for example, Luke 9:2; 10:1, 3 or especially John 20:21) in contrast to the “sending” of the delegation by the Sanhedrim in Jerusalem (cf. 1:19b, 24): John the Baptist was a “man” of “God” – a “man … from” and for “God” like Jesus (cf. 3:17; 5:36, 38; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21).

v. 7: John’s task was to “testify” (in Greek “marturéo” in vv. 7b, 8b, 15a, 32a, 34a and in 3:26; 5:33) “the light” (vv. 4b, 5a, 7b, 8a, b, 9a and in 3:19–21; 5:35; 8:12; 9:5; 11:9–10; 12:35–36, 46) – Jesus – in the “darkness” (cf. v. 5a, b and in 3:19–21; 8:12; 11:9–10; 12:35, 46) of the “world” (in Greek “kósmos” in vv. 9c, 10a, b, c, 29c and in 3:19; 9:5; 12:46). The purpose/aim of his “testimony”²⁵ as a witness was/is that everyone (in Greek “pántes” [= all] in v. 7c and “pánta” [= all] in v. 9b) – then and nowadays – “believes” (in Greek “pɩsteúo” in vv. 7c, 12d, 50d and in 20:31; Acts 19:4) in Jesus Christ, the “light” (cf., for example, John 8:12), as a universal²⁶ invitation – for Christians, Jews(, Muslims, …)

v. 8: He is defined with the help of a correction²⁷ (“not … but”) in the sense of an understatement like in verses 20–21, 27 as being “not … the light but to testify” as His witness “about the light” (cf. 5:35) – Christ Jesus.

+ “To be or not to be” in the “pre-existent”, incarnate Jesus, “the True Light” (vv. 9–13)

v. 9: The incarnate Jesus is described in the metaphoric words as “the (true²⁸) light ( )” (cf. 1 John 2:8 and Isaiah 49:6) for the people as their ray/flicker of hope who illuminates the “darkness” (cf. v. 5a, b) “in the world”. He is like the “shining”²⁹ (cf. Matthew 4:16) of the life-giving sun “into the world” (cf. John 3:19; 6:14; 10:36; 11:27; 12:46–47; 16:28; 17:18; 18:37 or 8:12; 9:5; 11:9; Matthew 5:14) respectively

v. 10: “in the world” (vv. 9c, 10a, b, c, 29c) – note here the concatenation (in Latin “concatenatio”³⁰) in verses 9c–10a as in verses 1–2. In the same words in verse 3a – “expressis verbis”: “… (made) through Him ( )” – are used in verse 10b. So, the author emphasizes that Jesus (of Nazareth), the divine “only Son” (vv. 14d, 18b) of God, was involved in the creation of the world by God, the Creator of all things in Heaven and on earth. However, the so-called “world” did “not know” (in Greek “gɩnósko”³¹) respectively ignored/ignores Jesus (cf., for example, John 14:17; 16:3 or 1 Corinthians 2:8; 1 John 3:1).

v. 11: In verses 11–12 two groups are described in view of an “either-or-decision”³²: On the one side the group which did not accept Jesus as the “only Son” of God (cf. v. 11) and on the other side the group of the believers in Him (cf. vv. 12–13). Either someone trusts in Jesus (cf. vv. 12–13, 16–18 and 20:30–31) or s/he turns against Him by not believing in Him (as the refusal of Him – cf. vv. 10c–11b).

The antithetic parallelism with the noun “tà ídɩa” in verse 11a and the term “ídɩos” in verse 11b – note the same root of word – underlines the “controversy”/“conflict” between Jesus and the “Chosen People” (cf. Matthew 21:38) from the beginning:

“(He came) in/to His/ own ( ),

and /His/ own /people did/ [ ] not receive³³/accept [Him]” like a stranger (cf., for example, John 3:11, 32; 5:43).

v. 12: However, everyone who “received”/receives “Him” and “believed”/believes “in (His) name ( )” (20:31 and 3:18; 5:43; 10:25; 12:13; 14:13–14, 26; 15:16, 21; 16:23–24, 26) will be called “children of God” (cf. John 11:52; Romans 8:16, 21; 9:8; Philippians 2:15; 1 John 3:1–2, 10; 5:2, 13 and Matthew 5:45; Galatians 3:26; Ephesians 1:5)

v. 13: because everyone is God’s creature (v. 13d: “ek theoũ egennéthesan” – “from God /were/ born” – cf. John 3:3, 5–6; James 1:18; 1 Peter 1:23). Note the contrast between the heavenly God and the human beings on earth with the help of a correction³⁴ (ouk … oudé … oudé … allá): “neither of” blue-“blooded” human beings “nor of /the/ will /of the/ flesh nor of /the/ will /of/ man” (= human reflections/ideas/plans, desires …), “but of God …”

- Strophe 3: The Incarnated Jesus in the World (vv. 14–18)

“A divine being (God’s Word [1:1,14], who is also the light [1:5,9] and God’s only Son [1:14,18] comes into the world and becomes flesh.”³⁵ “The Word” (vv. 1a, b, c, 14a) “was made flesh and lived among us”, so the “Angelus” prayer. The phrase “became flesh” is an expression of Jesus’ incarnation – the meaning of the Latin word is to “be(come) in flesh” – as the divine God’s Son on earth. Christ is the eschatological, authentic Revealer of “truth”³⁶ (in Greek “alétheɩa” in vv. 14e, 17b) and Saviour sent from God who was/is born through Mary as a human being like us – the Christmas story of Jesus of Nazareth is the history of the incarnate “Son of God” who was/is one of us in “flesh”³⁷ (vv. 13a, 14a) and blood. He “dwelt among us” (v. 14b) in the midst of human beings and in solidarity with us in allusion to the Jewish nomads who lived in tents (cf., for example, Exodus 29:45; Leviticus 26:11–12; Numbers 35:34; Ezekiel 37:27). He was a human being under human beings³⁸. In Jesus, God is present in the world and He links the divine world with the earthly world³⁹. The so-called doctrine of the “Hypostatic Union” at the Council of Chalcedon in 451⁴⁰ refers in allusion to John 1:1, 14 that the one person Jesus Christ had/has two distinct natures: Jesus of Nazareth was a human being, a man (100 per cent – cf. Romans 1:3; 8:3; 9:5; Philippians 2:7; Colossians 1:22; 1 Timothy 3:16; 1 John 4:2; 2 John 7) and He is the Christ, the divine “Son of God” (100 per cent – cf. Romans 1:4; 8:3; 9:5; Philippians 2:6; 1 John 4:2).

For someone who did/does not believe in Jesus of Nazareth, He was only a human being (“sárx” = flesh) on earth⁴¹, but for His disciples (cf. v. 14c), John the Baptist (cf. v. 15) and for His believers in Him (cf. 16)⁴² – then and nowadays –He was/is the “the only” Son (cf. Genesis 22:2) “from the FATHER” (vv. 14d, 18b). So, the Fourth Evangelist suggests that he as Jesus’ disciples together with the others “have seen” (in Greek “theáomaɩ”⁴³ – cf., for example, John 20:18; Acts 9:27; 1 Corinthians 9:1) “(His) glory ( )”⁴⁴ (cf. Exodus 33:18; 2 Peter 1:17) and were His witnesses (cf., for example, 2 Peter 1:16; 1 John 1:1; 4:14).

+ The Witness of John the Baptist for Jesus (v. 15)

John the Baptist (cf. vv. 6–8) is also a witness of Jesus – note the verb “marturéo” (= to testify) in verses 7b, 8b, 15a, 32a, 34a. The pre-existence of Jesus⁴⁵ in contrast to him is described with the help of an antithetic parallelism:

Jesus “comes” temporally “after” him (vv. 15d, 27a, 30b and Mark 1:7; Matthew 3:11),

but He ranks “before” him,

because “[He was] /the/ first ... [ ]” divine One.

+ The Relationship to Jesus by His Believers (vv. 16–18)

v. 16: We agree with Michael Theobald to define the phrase “we all” (in Greek “pántes” in vv. 7c, 16b) with the “graceful” believers (cf. Ephesians 3:19) in Jesus as the Christ and “the only” Son of God – then and nowadays as readers/hearers in the sense of the “receivers” (vv. 12a, 16a₂) of the Good News according to the Fourth Gospel⁴⁶.

v. 17: We also agree with Theobald that the parallelism of verse 17a – “through Moses” – and verse 17b – “through Jesus Christ” (cf. John 17:3; 20:31⁴⁷) is not to be understood as an “antithesis”⁴⁸ (“aut – aut” – either-or) of “Law”⁴⁹/“Torah” (vv. 17a, 45c) – the first part of the Hebrew Bible, the so-called “TaNaK”: the Torah, the prophets (nebiim), the writings (ketubim) – versus “grace and truth”⁵⁰ (cf. Exodus 34:6; Psalm 25:10; 40:11; 85:11 [LXX]; Romans 5:21), but rather it is to be read in the positive sense of “et – et” (cf. Matthew 5:17–18; 7:12) that means both – “Law”/“Torah” & “grace and truth” – complement one another.

v. 18: The Johannine Prologue concludes with the theological statement that the pre-existent “Jesus Christ” (v. 17b) and the incarnate “Son of God” (cf. 14a, d) had only “(seen)” (in Greek “horáo”) “God ( ), the only God” (cf. Exodus 33:20 and John 3:32; 5:37; 6:46; 12:45; 14:9; 1 Timothy 1:17; 1 John 4:12). This One is like an “exegete”⁵¹ (v. 18c) who could explain, interpret God and report about Him because of His (mutual) relationship with His divine “FATHER”. The believers in “Jesus Christ” (v. 17b) and “children of God” (v. 12c) are the receivers of His “explanation”, “interpretation” of the monotheistic God respectively His “report” about Him.

2. First Part of the Fourth Gospel: “Book of Sign” as Jesus’ Public Ministry/Self-Revelation in the World (1:19–12:50)

2.1 Christological Basic Chapter (vv. 19–51)

2.1.1 “First Day”⁵²: The Identity and Authority of John the Baptist – His Mission Declaration to the Jewish Authority of Jerusalem (vv. 19–28⁵³)

Where: the river Jordan near Bethany⁵⁴ near Jericho and Qumran (v. 28)

Who: John the Baptist (cf. vv. 6, 19a) as an individual versus the group of the Jewish delegation – probably the Temple “police”⁵⁵ – from Jerusalem (v. 19b) who was composed of priests⁵⁶, Levites⁵⁷ (v. 19b), Pharisees⁵⁸ (v. 24)

A delegation “from Jerusalem” (v. 19b) on behalf of the authority in Jerusalem questioned (cf. vv. 19e, 21b–c, f; 22b–d; 25b–d) “John the Baptist” who clearly answered them in the form of three⁵⁹ negative (cf. vv. 20d, 21e, h) and two positive sayings (note v. 23b–c as a quotation of the prophet Isaiah 40:3 [LXX] and vv. 26b–27c).

- The Identity of John the Baptist (vv. 19–23)

v. 19: Two comments of the Evangelist John in verses 19 and 28 come before and after the juristic hearing (cf. John 9:13–34; 10:22–30; 18:19–24, 28–19:16b) between the Jewish Temple authorities and John the Baptist. Verse 19 is the setting of the actors of the interview (cf. vv. 19–28) in the view of the judicial inquiry whether the public ministry of John the Baptist on behalf of God was allowed according the Law of Moses (cf. Leviticus 24:10–16, 23; Numbers 15:30; Deuteronomy 18:15–20): John the Baptist and the delegation of priests, Levites (cf. v. 19b), and Pharisees (cf. v. 24) as the Jewish Temple-“police” “from Jerusalem”.

Verse 28 located the place of this event. For the sake of the Law and inner peace (cf. John 11:47–53; 18:1–19:16), they tested John the Baptist whether he was authorized to preach the baptism of the repentance (cf. vv. 23, 26, 28). The first part of the interview is that they asked⁶⁰ him who called to account like a policeman for his identity on behalf of the Jewish authority⁶¹ in Jerusalem (cf. vv. 21–22):

“Who are you?” (cf. v. 22b and John 8:25; 12:34; 21:12 – cf. 19:9) – note the Greek interrogative pronouns “tís” (= who) in verses 19d, 22b and “tí” (= what) in verse 21b.

v. 20: John the Baptist clearly gave them an account. So he did not deny his special prophetic ministry, in contrast to Peter (cf. 13:38; 18:25, 27: “arnéomaɩ”) and “confessed” – note the Greek verbum compositum “homo-logéo” in John 9:22; 12:42 and 1 John 1:9; 2:23; 4:2–3, 15; 2 John 7), in a negative way: “I am not⁶² Christ” (Greek)/the “Messiah” (Hebrew) – cf. vv. 17b, 20c, 25c, 41b and especially John 20:31⁶³.

v. 21: Second, the delegation “from Jerusalem” (v. 19b) also asked him two questions which are like the first question of their interview in verse 19d:

“What (are you) now?” and the second one is a specifically refers to the prophet Elijah –

“Are you Elijah?” (in Greek “Elías” in vv. 21c, 25d and in Mark 6:15; 8:28; 9:4–5, 11–13; 15:35–36; Matthew 11:14; 16:14; 17:3–4, 10–12; 27:47, 49; Luke 1:17; 4:25–26; 9:8, 19, 30, 33).

Again He said “NO” that he is not the “prophet”⁶⁴ (cf. vv. 21e, 23d, 25d; Deuteronomy 18:15, 18), the “new prophet Elijah”⁶⁵ (cf. v. 25 and Malachi 3:1, 23).

v. 22: Thirdly, they asked him in the context of their interview again:

“Who are you”? – note the question in verse 19d.

Then the delegation “from Jerusalem” – probably including some Pharisees⁶⁶ – explained to him why they had to ask him. They requested him to answer them with his own statement of his identity.

v. 23: He answered their question with the help of the quotation from Isaiah⁶⁷ 40:3⁶⁸. “Desert”⁶⁹ is the place of John the Baptist’s ministry – Bethany (cf. John 1:28) and/or “Aenon” near “Salim” (3:23) – from his youth (cf. Luke 1:80). He had his own disciples⁷⁰. He preached and called for the conversion or a renewal of life(-style) by a ritual washing in the Jordan as a visible sign of this, in combination with the public confession and the forgiveness of sins. His aim is to be the (eschatological) messianic “preacher of repentance”⁷¹. John the Baptist never tires of talking about [the Coming of] Christ and of preparing the Day of the Lord as well as the people to accept Jesus as the “Christ” and “God’s Son”. So his self-assessment is to be the “messenger” of [the Coming of] Christ as a precursor on earth. For this, the Evangelist John rereads and quotes the text of the Hebrew Bible – our so-called Old Testament – Isaiah 40:3⁷² as a fulfilled prophetic promise and prediction of the relationship between the “precursor”, John the Baptist and the “redeemer”, Jesus of Nazareth.

John the Baptist is the one who preceded the Lord, prepared His way, and pointed to Jesus as the Messiah – note the right side of the pictures of the so-called “Isenheimer Altar” by the painter Matthias Grünewald between 1506 and 1515 B.C.: Jesus said about Himself: “I am the way and the truth and the life” (John 14:6). His chief interest was the revelation of Jesus’ identity – “the Lamb of God” (v. 29). In this way, he is a model of total witness to Christ (cf. vv. 6–8). The sense of the quotation is also that people should give up their selfish way of living, renounce and repent their sins, seek God’s forgiveness, and establish a good relationship with God. They, then in John’s time, and we, today, have to be ready for the Second Coming of Christ.

+ The Authority of John the Baptist (vv. 24–27)

v. 24: The job of the Pharisees was to test all people who were neither from the priestly class nor qualified in the Law, for all who preached and acted in the name of God YHWH in a public ministry. In this way the Evangelist suggests they straighten out the matter by order of Sanhedrim for the correct use of the Law, and also on behalf of the occupying power of the Roman Empire, for peace within Palestine. In Jesus’ time the Pharisees did not have this authority but in the Evangelist’s time they did. Especially the Pharisees are pictured in the Fourth Gospel as responsible controllers of the Law (cf. John 7:32, 45, 48; 8:3, 13; 9:13, 15-16, 40; 11:46–47, 57; 12:19, 42).

v. 25: The Pharisees sum up the first part of their investigation by saying that John the Baptist is neither the Christ of Daniel 9:25 (cf. v. 20b) nor the expected Elijah of Malachi 3:23 (cf. v. 21c) nor the Mosaic prophet of Deuteronomy 18:15, 18 (v. 21e), and they introduce the second part of the judicial inquiry with the question of his authority – for example, Jesus in John 2:18 after His cleansing the Temple in Jerusalem –: “Why then does he baptize?”

vv. 26–27⁷³: He answers them in a negative way (cf. vv. 26c, 27b) again – with the help of a self-confident “I” (vv. 20b, 23a, 26b) – and he testifies the Coming Christ (cf. v. 27a) – “unsaid” Jesus. The special actions of John the Baptist were: to preach and to “baptize”⁷⁴ (vv. 25b, 26b, 28b, 31c, 33b) (only) with “water”⁷⁵ (vv. 26b, 31c, 33b – cf. Acts 1:5) from the brook/river Jordan⁷⁶ in the desert. John’s baptism with water prepared the people to receive Jesus’ ministry in word and deed.

v. 27: Afterwards he describes the role of Jesus with the help of an understatement of himself. He replies in his self-assessment that he is unworthy⁷⁷ to “untie … the ( ) sandal⁷⁸ (strap⁷⁹)” (cf. Mark 1:7; Luke 3:16; Acts 13:25) of the one coming after him – Jesus (cf. vv. 6–8). He wants to say that Jesus, the Christ, would be infinitely greater than he. This was the beginning of the spiritual process, and in this way, Jesus finished and fulfilled all that John had begun and prepared.

v. 28: The Fourth Evangelist had the questioning of John the Baptist by the delegation “from Jerusalem” and his answering (cf. 1 Peter 3:15) in “Bethany”⁸⁰ – take place not near Jerusalem (cf. John 11:1, 18; 12:1) but – “on the other side of/across the Jordan”⁸¹ (v. 28 and 3:26; 10:40).

2.1.2 “Second Day”⁸²: John the Baptist at Sight of Jesus (vv. 29–34⁸³)

- The Setting (v. 29a)

Who: John the Baptist, Jesus, the crowd of “Israel” (v. 31), a dove – symbol for the Holy Spirit (vv. 32–33), God who sent John the Baptist (v. 33)

Where: “Bethany on the other side of the Jordan” (v. 28) near Jericho and Qumran

When: during Jesus’ baptism – note Luke’s remark that Jesus of Nazareth “was about thirty years old when He began His” public “ministry” (3:23)

v. 29: On a new (“next) day” (cf. vv. 29a, 35a, 43a and 6:22; 12:12), when Jesus came to “John the Baptist”⁸⁴ – a son of the priest Zechariah and Elizabeth (cf. Luke 1:5–25, 57–80) and His cousin (cf. Luke 1:36) –, at the beginning he proclaimed Jesus as “the Lamb of God” (in Latin “Agnus Dei” – cf. Isaiah 53:7) – note verse 36 in the context of the call of His disciples from John’s fellowship – “who takes away the sin of the world”, and at the end, he underlined that Jesus is “the Son of God” (v. 34b).

Every morning and evening, a one-year-old lamb was sacrificed in the Temple of Jerusalem for the sins of the people (cf. Exodus 29:38–42). The prophets Jeremiah (cf. 11:19) and Isaiah (cf. 53:7) prophesied that the Messiah, God’s servant, would be led to the slaughter like a lamb – in this way, Jesus as the “Servant of God” (cf. Isaiah 42:1; 49:3; 50:10; 52:13) is also the “Lamb of God”. To pay the penalty for sin, a life had to be given – and God chose to provide the sacrifice Himself/Jesus like a “scapegoat” which took all the sins of the Jewish people and took them away/send them into the desert on the “Day of Atonement” (cf. Leviticus 16:10). The “sin(s) of the world” (cf. 1 John 3:5) were removed when Jesus died as the perfect sacrifice (cf. John 19:14, 36 and 1 Peter 1:19) as the Passover Lamb and the sins of all⁸⁵ people – Jews and Gentiles in the whole world – were forgiven in the “soteriological”⁸⁶ sense (cf. 1 Corinthians 5:7) forever. This is an interesting aspect because of the destruction of the Temple in the year 70 A.D. and the end of the daily sacrificing of lambs in Jerusalem. According to the Fourth Evangelist, the Passover⁸⁷ Feast was soon (cf. John 2:13) and the Jewish people should smear the doorposts with the blood of the slain lamb on the night in memory of the exodus when they left Egypt (cf. Exodus 12:12–14). Besides in this context of the Evangelist, Jesus passed Bethany like a (flock of) lamb(s) which will serve as sacrifices for the Passover Feast⁸⁸.

v. 30: As in verses 20 and 26–27, an understatement of John the Baptist emphasizes Jesus’ special role as the “Lamb of God” (vv. 29c, 36b) and the “Son of God” (v. 34b) in the sense of the pre-existence of Jesus by God (cf., for example, John 16:5): “After me” (= John the Baptist – note in Greek “opíso mou” in vv. 15c, 27a) “comes” – note the present tense! – “a man” (= Jesus) who “was before me” (v. 30c, d). Therefore Jesus should be infinitely greater than John the Baptist because He finished and fulfilled all that John had begun and prepared.

v. 31: John the Baptist underlines his role as Jesus’ forerunner with the help of a correction⁸⁹ (“not … but”): “( ) I /did/ (not) know Him” – note the parallel with verse 33a – cf. v. 26d –, “but … I baptized” (vv. 25b, 26b, 28b, 31c, 33c) only “with water” (cf. vv. 26b, 33c) as the sign of the cleansing and repentance of “Israel”⁹⁰ (v. 31b). His baptism with water was preparatory, because it was for repentance and symbolized the washing of sins.

v. 32: John the Baptist “testifies”⁹¹/“convinced” (cf. vv. 7b, 8b, 15a, 34a) that he “saw”⁹² (vv. 32b, 33e, 34a) Jesus as the “Son of God” (v. 34b) like a “witness”⁹³ (cf. John 19:35; 21:24), because the Holy “Spirit comes down” (vv. 32b, 33e, 51e ) “from Heaven” (cf. Isaiah 11:2; 42:1; 61:1 – note also John 6:58) “as a dove”⁹⁴ (cf. Luke 3:22a/Matthew 3:16 and less Mark 1:10) during Jesus’ baptism “and remains on Him” (v. 33d) in public. The Holy Spirit was with Jesus permanently from then on (cf. John 14:17 and 6:56; 8:31; 15:4–10) in the sense of Ezekiel 36:26–27 and not as a momentary inspiration at the beginning of Jesus’ public ministry in word and deed. That is the message of John the Baptist as the “precursor” of Jesus, the “redeemer” and “Saviour” (cf. John 3:16).

v. 33: As in verse 31a, John the Baptist emphasizes again with the help of a second correction⁹⁵ (“not … but”) that he “( ) /did/ (not) know Him” – note the same words in verse 31a –, “but” he “who has been sent” by God “to baptize with water” – note again verse 26b and especially verse 31c as an earthly-immanent event. However, He explains that the “Spirit coming down” – note the same words in verse 32b –as a dove (from Heaven) which “remained on Him” – note the parallel with verse 32c – as the heavenly-divine/transcendental act of God’s Holy “Spirit” is a sign of the “Lamb” and the “Son of God” (v. 34b) in Jesus. Note the climax: John’s Baptism with “water” here (vv. 26b, 31c, 33c) – Jesus’ Baptism with the “Spirit” there!

v. 34: In addition (“kagó” = “and I” in vv. 33a, 34a), the (eye)witness (cf. vv. 32a, 34a and 19:35; 21:24) and messenger John the Baptist – in contrast to Mark 1:11/Matthew 3:17; 17:5/Luke 3:22b where God’s voice proclaims Jesus as “the beloved Son in//with Him I am well pleased” – “have seen” and “testified” – note the divine Perfect! – as well as pointed to Jesus (in Greek “houtós” = “this” in vv. 30a, 33g, 34b and in Matthew 3:17b⁹⁶) as the “Son of God”⁹⁷ (cf. v. 49 [Nathanael]) like the famous illustration “Isenheimer Altar” (1505 or 1515 B.C.) with John’s long right forefinger by the painter Matthias Grünewald. Jesus as the “Son of God” is in the personal relationship to God the Father (cf., for example, John 10:30, 38).

2.1.3 “Third”⁹⁸ and “Fourth/Fifth Day”⁹⁹: The Call of the First Disciples of Jesus (vv. 35–51)

- The Call of Andrew and His Brother Simon Peter (vv. 35–42)

+ The Setting (vv. 35–37)

Who: John the Baptist (vv. 35–36), his two disciples (vv. 35, 37–39), Andrew and his brother Simon Peter (vv. 40–42), Philip (vv. 43–46), Nathanael (vv. 45–51)

Where: “Bethany” (v. 28)

When: after Jesus’ baptism by John the Baptist in the Jordan (vv. 29–34)

vv. 35–37: The Evangelist connects the “following”¹⁰⁰ (cf. vv. 37b, 38b, 40c [, 43e]) of His first disciples by repeating John the Baptist’s testimony as a proclamation (cf. 1:29–34) that Jesus is “the Lamb of God”¹⁰¹ (vv. 29b, 36b) and with the help of “two”¹⁰² (in Greek “dúo” in vv. 35, 37a, 40a and in Mark 6:7; 11:1; 14:13[; 15:27; 16:12]; Matthew 4:18, 21; 18:16, 19–20; 21:1[; 27:38]; Luke 7:18; 10:1; 19:29[; 23:32]; 24:4, 13) of his own “disciples” (vv. 35, 37a) who “heard” (cf. vv. 37a, 40b) his witness about Jesus. John the Baptist who pointed to Jesus with his eyes¹⁰³ (non-verbal – cf. v. 36a) and his words (verbal – cf. vv. 36b–37a, 40a) is the reason and the guide that “Andrew” and another unnamed of his disciples (cf. v. 40a) followed Jesus (cf. vv. 37b, 38b, 40b) in contrast to the call of Andrew according to Mark 1:16–18 respectively Matthew 4:18–20 in which Jesus took the initiative.

+ The Following of Andrew including a Comment by the Evangelist (vv. 38–40)

v. 38: Jesus realized His “followers” (v. 38b) and introduced a dialogue with them with a question: “What do you seek/look for”? – cf. John 18:4, 7–8; 20:15. They respectfully answered with a query:

“Rabbi, where¹⁰⁴ are you staying¹⁰⁵”?) – note the Jewish title “rabbi”¹⁰⁶ in verse 49b by Nathanael or in 3:2c by Nicodemus.

v. 39: Jesus replied briefly and invited them:

“Come” – note the imperative in present tense! –

“and you will see” (in future! – cf. v. 46d).

Immediately they did it because “Jesus is the answer”. Their question found an answer in their following:

“They came and saw” (cf. v. 39b, c)

“where he was staying” – note the parallel with verse 38f.

The Fourth Evangelist comments that “they stayed with” Jesus (everywhere else) – it was about 4¹⁰⁷ o’clock in the afternoon as in John 4:6; 19:14.

v. 40: The name of “one of the two” anonymous John the Baptist’s disciples: “Andrew” (in Greek “Andréas”¹⁰⁸ in vv. 40a, 44b and in John 6:8; 12:22; Mark 1:16, 29; 3:18; 13:3; Matthew 4:18; 10:2; Luke 6:14; Acts 1:13), “the brother of Simon Peter” (v. 41a), who accepted John the Baptist’s testimony about Jesus (verbal – cf. v. 37a) by “following” Him (non-verbal – cf. v. 37b). Who is the second anonymous (cf. John 21:2) “follower”?¹⁰⁹ Is it Philip (cf. vv. 43–46, 48 and 6:5, 7; 12:21–22; 14:8–9), the so-called “beloved disciple” (cf. 13:23; 19:26–27; 21:7, 20–24) respectively the “other disciple” (cf. 18:15–16; 20:2–10) or somebody else (of His disciples)? Both found that what they sought (cf. v. 38c) – the “Lamb of God” (vv. 29b, 36b), the “Son of God” (v. 34b), the “Rabbi” (vv. 38e, 49b).

+ The Call of Simon Peter (vv. 41–42)

v. 41: “First” Andrew “found”¹¹⁰ (vv. 41a, c, 43c, 45a, d) his “brother” (v. 40a and John 6:8; Mark 1:16; Matthew 4:18; 10:2; Luke 6:14) and he informed him (cf., for example, John 4:28; 20:24–29; Acts 4:20; Romans 10:17) about the “finding” of “the Messiah” (Hebrew – in Greek “ho Chrɩstós” – cf. vv. 17b, 20c, 25c, 41c) that means “the anointed” (v. 41d and John 4:25).

v. 42: Andrew led his brother “Simon”¹¹¹ (in Greek “Símon” in vv. 40a, 41a₂, 42c) to “Jesus” who “looked at” (v. 36a) the “newcomer” and welcomed him, saying: “Simon, the son of” (cf. v. 45e) “John” (cf. 21:15b, 16b, 17b). Then He directly gave him the new (nick-)name “Kephãs” (in Hebrew for “rock” – cf. 1 Corinthians 1:12; 3:22; 9:5; 15:5; Galatians 1:18; 2:9, 11, 14) respectively “Pétros”¹¹² (in Greek in vv. 40a, 42e and cf. Mark 3:16/Luke 6:14; Matthew 16:18). So we have a double way to identify two very important persons (VIP) of the Fourth Gospel in verses 41–42: First, Andrew titled Jesus with the messianic title “Messiah”/“Christ”, however Jesus named Simon “Cephas”/“Peter”.

The call of the first three disciples (Andrew, the other unnamed disciple, Simon Peter) is like a “domino effect”¹¹³ or a “wild fire”:

John the Baptist → Andrew and a second one (cf. vv. 35–37) –

Jesus → Andrew and the unnamed one (cf. vv. 38–39/40) –

Andrew → Simon (cf. vv. 41–42a) –

Jesus → Simon (cf. v. 42b–d).

- The Call of Philip and Nathanael (vv. 43–51)

In the same way, Jesus first “found” (vv. 41a, c, 43c, 45a, d) Philip (cf. v. 43) who “found” and informed “Nathanael” about Jesus (cf. v. 45) so that both became His disciples:

Jesus → Philip (v. 43 [– if the unnamed second man is Philip¹¹⁴ then also vv. 35–37; John the Baptist → Andrew and Philip]) –

Jesus → Andrew and the unnamed one (vv. 38–39) –

Philip → Nathanael (vv. 45–46) –

Jesus → Nathanael (vv. 47–51).

As in verses 39 (as an order), 42, Jesus called His disciples after His seeing¹¹⁵ (cf. vv. 38b, 42b, 48e, 50c and Mark 1:16, 19/Matthew 4:18, 21; Mark 2:14; Matthew 9:9) by His word (cf. vv. 43 [as an order], 47–51).

+ The Call of Philip (vv. 43–44)

v. 43: As in verses 29a, 35a, the phrase “the next day” (in Greek “tẽ epaúrɩon”) introduces the call of “Philip”¹¹⁶ (cf. vv. 43e, 44a, 45a, 46c, 48d and John 6:5, 7; 12:21–22; 14:8–9) on His way to “Galilee”¹¹⁷ (cf. 2:1; 4:3, 43, 54; 7:1, 9). “Jesus” “found” (vv. 41a, c, 43c, 45a, d) Philip there and called upon him (cf., for example, 1 Kings 19:19): “Follow me” – note also the imperative in John 21:19, 22; Mark 2:14; 8:34; 10:21; Matthew 8:22; 9:9; 16:24; 19:21, 28; Luke 5:27; 9:23, 59; 18:22[; Acts 12:8]. To follow Jesus means going behind Jesus as the leader and acting according to His will – then and now.

v. 44: The Fourth Evangelist has linked Jesus’ call of “Philip” and His first call of the two brothers “Andrew” (cf. vv. 40–41) and Simon “Peter” (cf. vv. 40–42) with the remark that these three disciples were citizens of the same Galilean “town”¹¹⁸ “Bethsaida”¹¹⁹ (= “House of Fish”). According to Mark 1:16–18/Matthew 4:18–20; Luke 5:1–11, Simon Peter and Andrew were fishermen there.

+ The Call of Nathanael (vv. 45–51)

v. 45: After the call of “Philip”, he “found” (vv. 41a, c, 43c, 45a, d) “Nathanael” (in Greek “Nathanael”¹²⁰ [= God has given] in vv. 45a, 46a, 47a, 48a, 49a and John 21:2) (“from the Galilean Cana” [21:2] – cf. 2:1a) and informed him (cf. v. 41b): “[We have found] the one ( ) Moses¹²¹ in the Law¹²²” (cf. v. 17a and 7:19, 23; 8:5; Luke 2:22; 24:44; Acts 13:38; 15:5; 28:23; Romans 10:5; 1 Corinthians 9:9; Hebrews 9:19; 10:28) – as the Torah, the first of three parts of the Hebrew Bible with the five “books of Moses” –

“and the prophets” (cf. vv. 21f, 23d, 25d and Luke 24:27) – as the second part of the Hebrew Bible, the so-called “TaNaK”¹²³ –

(wrote) [ ]” (cf. John 6:45; 8:17; 10:34; 15:25 – 20:30–31; 21:24–25) –

“Jesus of Nazareth” (in Greek “Nazaréth” in vv. 45d, 46b – cf. 18:5, 7; 19:19),

“the son of” (v. 42c) “Joseph”¹²⁴ (cf. John 6:42 and Luke 3:23; 4:22 – “the son of Mary” in Mark 6:3; Matthew 13:55) – so the earthly origin/identification of Jesus in contrast to verse 49.

v. 46: “Nathanael” ironically asked Philip with a negative prejudice: “From Nazareth?” (v. 45d) – “Can anything good come /there/?”

As in verse 39b, Philip said to him: “Come and see” – note the imperatives in present tense!

v. 47: In the same way as in verse 42, “Jesus” “saw” (in Greek “eῖden”/“eῖdon”, Aorist of “horáo” in vv. 47a, 48f, 50c) “Nathanael coming to Him” and He started a dialogue with him: “Behold” (cf. vv. 29b, 36b), here “truly /is an/ I s r a e lite¹²⁵” without “guile/trick/deceit”¹²⁶ (cf. Psalm 31:2 [LXX]; Zephaniah 3:13 versus Genesis 27:35).

v. 48: “Nathanael” was surprised, asking: “From where¹²⁷/how do you know me?” – as in verse 42c, Jesus knew “Simon, the son of John”.

“( ) Jesus (answered) … him”: “Before ( ) Philip called¹²⁸ (you),

when you were under the fig tree¹²⁹” – note the parallel with verse 50c,

“I saw you” – note the parallel with verse 50c.

v. 49: “Nathanael” declared Him in the form of a creed: “Rabbi” (v. 38e),

“You are the ‘Son of God’” (v. 34b and John 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31) –

“You ( ) are /the/ (King¹³⁰) of I s r a e l” (cf. 12:13 and Mark 15:32; Matthew 27:42) – note the divine/transcendental/heavenly identification of Jesus as a qualitative climax to the earthly origin according to Nathanael in verse 46. Nathanael changed his mind in a positive way.

vv. 50–51: “( ) Jesus (answered) … him”: “Because I told you

I saw you” – note the parallel with verse 48f –

under the fig tree” – note the cross-reference with verse 48e –

do “you believe¹³¹”?

Jesus added His saying with a comparative:

“( ) You will see” – note the Future Singular of “horáo” – “(greater) /things than/ these.”

He substantiated His saying after an introductory statement “amen, amen, I say to you” (cf. John [3:3, 5, 11]; 5:24–25; 6:26; 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20–21, 38; 14:12; 16:20, 23[; 21:18]) in the form of a prophecy as follows:

“You will see” – note the future plural of “horáo” – “Heaven opened and the angels of God ascending and descending¹³² on the ‘Son of Man’¹³³” without the seven signs on earth in 2:1–11:44.

We can resume that John the Baptist, Simon Peter and Nathanael confessed with the help of the messianic titles that “Jesus of Nazareth” (v. 46), “the son of Joseph” (v. 46) and “Rabbi” (vv. 38e, 49b), is “the Lamb of God” (vv. 29b, 36b), the “Son of God” (vv. 34b, 49b), the “Messiah” (v. 41c), the “King of Israel” (v. 49c), the “Son of Man” (v. 51e). His first disciples sought (cf. v. 38c) Him and He saw (cf. vv. 42b, 47a) and found (cf. vv. 43c, 45d) them – Andrew, Simon Peter, Philip, Nathanael (and an unnamed person in verse 40a): “Come and (you will) see” (in Greek “horáo” in vv. 39b, 46d) is the invitation for them and also for us nowadays. After His Resurrection, the Crucified “Jesus of Nazareth, the King of the Jews” (19.19) and the Risen Jesus “Christ”, the “Son of God” (20:31), sent¹³⁴ His disciples (cf. 20:19–23) on Easter Sunday in contrast to the Synoptic Gospels – note the sending of the disciples in Mark 6:7–13; Matthew 10:1, 5–14; Luke 9:1–6; 10:1–16 during Jesus’ public ministry in Galilee.

Chapter 2

The changing of water into wine during the wedding in Cana is structured as a dialogue between Jesus and His mother (cf. vv. 3–4), her and His order to the servants (cf. vv. 5, 7–8). After the description of the changing (cf. vv. 7–8), the Evangelist tells its consequences (cf. vv. 9–10) and concludes the narrative story about the wedding at Cana in Galilee with a general note (cf. v. 11). The Fourth Evangelist inserted the “transitional verse” 12 between the story of Jesus’ first “sign” in Cana (cf. vv. 1–11) and His cleaning of the Temple (cf. vv. 13–22). A note on place (v. 14a: the Temple in Jerusalem [v. 13b]) and time (v. 13: near the Jewish Passover) as an important “theological structure element”¹³⁵ of the whole Gospel (cf. 11:55) emphasizes Jesus’ action in the Temple (cf. vv. 14–16). In contrast to the Synoptic Evangelists, in John, Jesus celebrated the feast of Passover twice in Jerusalem (cf. 2:13, 23; 11:55; 12:1; 18:39) so that Jesus’ ministry was the last two or three years of the time of His life. The last Passover will be His own Passover as the “Lamb of God” (cf. John 1:29, 36; 19:14 and Exodus 12:5; Isaiah 53:7; Jeremiah 11:19), passing from this world to the God who sent Him (cf. John 13:1). In contrast to the synoptic gospels, the Evangelist of the Fourth Gospel placed this episode at the beginning of Jesus’ ministry – from Jerusalem (cf. vv. 13–25) to Jerusalem (cf. 11:55; 12:1). However, the three Synoptic Evangelists describe Jesus’ (non-verbal) action in the Temple (cf. vv. 13/14–16) and His (verbal) legitimation (cf. vv. 18–20) toward the end of His life, in face of His Passion and Death (cf. Mark 11:15–17; Matthew 21:12–13; Luke 19:45–46). Three comments by the Fourth Evangelist in verses 17, 21–22 and 23–25 – here as “transitional verses” like in verse 12 – come before and after the discussion between Jesus and the Jewish Temple authorities in Jerusalem (cf. vv. 18–20¹³⁶). The structure of John 2:13–22, 23–25 is as follows:

v. 13: Setting of Jesus’ “Temple protest action”

vv. 14–16: The Temple purification/cleansing by Jesus

v. 17: First comment of the Fourth Evangelist

vv. 18–20: Jesus’ hearing by the Jewish Temple “police” as a dialogue

vv. 21–22: Second comment of the Fourth Evangelist

vv. 23–25: Third comment of the Fourth Evangelist

2.2 From Cana to Cana (2:1–4:54)

Microstructure of John 2

2.2.1 The Marriage at Cana “on the Third Day” (vv. 1–12)

- The Setting (vv. 1–2)

Who: Jesus, His mother (vv. 1, 12), His disciples (vv. 2, 12), the servants/waiters (vv. 5, 9), the master of the banquet/head waiter (vv. 8–10), the bridegroom (v. 9), guests (v. 10 including His brothers in v. 12)

Where: “Cana in Galilee” (vv. 1a, 11)

When: during a “wedding” – “the third day” (v. 1a)

v. 1: The scene is introduced as a village “wedding”¹³⁷ feast/banquet¹³⁸ at “Cana”¹³⁹ in the north” of “Galilee”¹⁴⁰ (vv. 1a, 11a₂) on the “third day”¹⁴¹ (cf. Luke 18:33; 1 Corinthians 15:4) – according to the Jewish calendar, it has to be a Tuesday but according to the Christian calendar it is a Wednesday or is it the “seventh day” (cf. Exodus 19:16; 24:16) respectively the “Sabbath”¹⁴² because of the dating in John 1:29a, 35a, 43a? According to the Jewish law, the wedding of a virgin should take place on a Wednesday. The wedding festivities lasted far more than one day. A newly married couple did not go away for their honeymoon and they stayed at home. For a week, they kept open house for their guests and dressed in their bridal robes. They were treated like a king and a queen. “Jesus”, His “mother”¹⁴³ (v. 1b) and

v. 2: His “disciples”¹⁴⁴ followed an invitation to a (week-long festival of) wedding feast at Cana and shared the festivity and joy.

- The Dialogue between Jesus and His Mother (vv. 3–5)

After the opening scene in Cana, the dialogue between Jesus and His mother suggests the inner meaning of “(My) [hour] has not yet come [ ] ( )” (v. 4c) and prepares His “first sign” (in Greek “semeῖon” in v. 11a).

v. 3: Wine¹⁴⁵ was essential for a Jewish feast. During the feast (cf. Psalm 104:15; Sirach 31:27) – without “wine”¹⁴⁶ (vv. 3a – note the genitivus absolutus –, c, 9a, 10b, d and John 4:46) – the catastrophe/the crisis/the so-called “M(aximum) C(redible) A(ccident)” of the Jewish wedding feast happened. In this situation, Mary¹⁴⁷, His mother, informed/requested Him about the fact: “( ) [ ] They have [no] more (wine)”.

v. 4: He answered her with a query without (!) overtones of sharp refusal or angry unwillingness, but as a gentle disagreement: “(Woman/Madam¹⁴⁸), what /is between/ me and you¹⁴⁹ ( )”? – in the sense: “What do you want from me, Madam?” (cf. Mark 1:24; 5:7; Matthew 8:29; Luke 4:34; 8:28 and, for example, Judges 11:12; 2 Samuel 16:10; 19:23; 1 Kings 17:18; 2 Kings 3:13; 2 Chronicles 35:21). He explained it: “(My) [hour] has not yet come [ ] ( )”. He was simply telling her to leave things to Him, that He will have His own way of dealing with the situation. His “hour”¹⁵⁰ (cf., for example, John 7:30; 8:20; 12:23; 13:1; 17:1; 19:14) is a Johannine Christological/soteriological expression for His Suffering/Death/Crucifixion on “Good Friday” and His Resurrection/Glorification on Easter Sunday in Jerusalem when He is glorified (cf. 7:38; 12:23; 13:31–32; 17:1, 5), and has not yet come during the wedding at Cana.

v. 5: Mary gave the “servants”¹⁵¹/“waiters” (in Greek “dɩákonoɩ” in vv. 5a, 9c) a piece of advice: “(Do) whatever he tells you ( )” (cf. Genesis 41:55) – note the imperative.

- The Command of the Evangelist (v. 6)

“Water”¹⁵² was required for the cleansing of the feet on entry to the house (cf. John 13:5–6) and for the washing of the (unclean) hands (cf. Mark 7:2–5/Matthew 15:2; Acts 10:14–15) according to Leviticus 15:11 and Psalm 26:6. For the Jewish purifying ceremonies (cf. John 3:25) of the Jews – note the syntagma “tòn katharɩsmòn tõn ’Ioudaíon” –, there were “six” (cf. 12:1; 19:14) “water jars/pots”¹⁵³ which could hold about 120–180 gallons or about 468/480–702/720¹⁵⁴ liters altogether.

- Jesus and the Servants/Waiters (vv. 7–8)

v. 7: Jesus gave the servants (cf. vv. 5a, 9c) the order: “Fill¹⁵⁵ the water jars with water”. They did so – under Mary’s recommendation (cf. v. 5).

v. 8: His second and third imperatives – first imperative: fill in verse 7b – are “draw out”¹⁵⁶ (cf. vv. 8b, 9 and John 4:7, 15) and “take”/“bear” (in Greek “phéro” in v. 8b, c). In this way, the servants bought the wine to the “head waiter”¹⁵⁷/“steward”/“master of the banquet/feast/ceremony”, the authorized and responsible organizer of the wedding feast.

- Jesus and the Head Waiter/Steward (vv. 9–10)

v. 9: The “head waiter” tasted the drink which should be water but it was wine. How is it possible? He did not ask the servant “where¹⁵⁸ it had come from”: but he rebuked the wine service of the “bridegroom”¹⁵⁹ (cf. 3:29) with an antithetic logic of the normal rule for serving wine:

v. 10: “Each person/everyone ( ) [serves] the good/best wine (first) [ ]

and when /guests/ are drunken¹⁶⁰ /from/ the lower /quality wine/.

/But/ you” – the bridegroom – “have saved¹⁶¹ the good/best wine until now”¹⁶² (cf., for example, Plinus, Naturalis historia XIV 91).

The answer is: The best wine came from a divine source, from Jesus, the “Son of God” (1:34b, 49b).

- The Command of the Evangelist (v. 11)

Changing water into wine at Cana was the “first sign¹⁶³” of “His glory”¹⁶⁴ (cf. 1:14; 11:4, 40) which He “revealed”¹⁶⁵/performed. The Fourth Evangelist emphasizes that Jesus’ disciples “believed in Him” (cf. 1:50d).

The quintessence of John 2:1–11 is that the guests had to drink the lower quality wine first and after Jesus’ first “sign”, the servants/waiters served them the “good/best” one (cf. v. 10e). The lack of wine was the reason for the wealth of wine though Jesus’ change of water into “good/best wine” (v. 10e) during the marriage at Cana in Galilee.

- The “Transitional” Verse (v. 12)

The Fourth Evangelist connects the narrative story of the marriage at Cana (cf. vv. 1–11) and Jesus’ cleansing of the Jerusalem Temple (cf. vv. 14–22) with a transitional verse in the form of a note of Jesus’ journey – “Itinerar”/“Reisenotiz”¹⁶⁶ – with the help of his typical phrase “after this” (in Greek “metà toũto” in v. 12a and 3:22; 5:1; 6:1; 7:1; 19:28, 38; 21:1): So Jesus,

“(His) mother ( )” (cf. vv. 1b, 3b, 5a and John 3:4, 6:42; 19:25–27; Mark 6:3; Matthew 13:55 or Sure 3:45 – note also 1:45),

“(His) brothers ( )” – in the sense of “siblings”¹⁶⁷ (cf., for example, John 7:3, 5; Mark 3:21; 6:3; 1 Corinthians 9:5; Galatians 1:19) – and

“(His) disciples ( )” (vv. 2a, 11c, 17a, 22b) “went down” (cf. John 1:51e) from “Cana” (vv. 1a, 11a – about 300 metres above sea-level) to the wealthy Jewish town of “Capernaum”¹⁶⁸ (Hebrew: “village of Nahum”) near the northwest corner of the “Sea of Galilee/Tiberias”. They “stayed” only a few “days” – a short time – there.

2.2.2 Jesus’ Cleansing of the Temple in Jerusalem (vv. 13–22¹⁶⁹)

- The Setting (vv. 13–14a)

Who: Jesus, the merchants (v. 14a), His disciples (vv. 17, 22), the Jewish authority/leadership of the Jerusalem Temple (vv. 18, 20)

Where: the Temple (v. 14a) in Jerusalem (v. 13b)

When: near the “Passover of the Jews” (v. 13a)

After the wedding in Cana (cf. vv. 1–11) and His stop in Capernaum (cf. v. 12) in Galilee, Jesus “went up” (cf. 1:51) to “Jerusalem”¹⁷⁰ in Judea which is between 606 and 826 metres above sea-level. The meaning of the Hebrew name “Jerusalem” is “Holy City”. It was both the political and the religious seat of the theocratic Palestine with the Temple as the Jewish centre for worship and praise of God, the “Sanhedrim”¹⁷¹ as an administrative authority and the “National Bank”¹⁷². The Temple¹⁷³ in Jerusalem was on a hill overlooking the city. Many Jewish families from all over the world would travel every year to Jerusalem during the key feasts¹⁷⁴ (cf. Exodus 23:14–17; 34:18–24; Deuteronomy 16:16–17). The temple area was always crowded during the Jewish feast¹⁷⁵ of “Passover” (one day on the 14th Nisan) and the Feast of Unleavened Bread (seven days – cf. Exodus 23:15; 34:18; Leviticus 23:4–8; Deuteronomy 16:1–8) with thousands of out-of-town visitors. The week-long festival commemorated the freeing of the Jews from slavery in Egypt (cf. Exodus 6:6–8; 12:1–13:16).

- Jesus’ Action: The Temple Purification/Cleansing by Him (vv. 14–16)

v. 14: In the context of the first action of Jesus in Jerusalem’s “Temple”¹⁷⁶, the Evangelist describes the bustle in the temple area because of the daily offering of animals in sacrifice to God like the “oxen”¹⁷⁷, “sheep”¹⁷⁸, or “doves”¹⁷⁹ (cf. v. 14) by the pilgrims. The pilgrims from other cities and countries required a faultless animal (cf. Leviticus 1:1–17; 3:1–17) for their offering, which they had to buy on the spot in the outer Temple’s court of the Gentiles because many could not bring their own sacrificial animals on their long journey. In the temple area the foreign pilgrims had to use the local money, the “Syrian” currency, so that they had to change their own money there because their coins pictured other gods and emperors, not the God YHWH. That is the reason that merchants and money-changers with the work-permission of the authority of the Temple were around the Temple. In this way, the Temple’s courtyard was like a commercial bazaar, a marketplace (cf. v. 16c), or a profane¹⁸⁰ “centre of business” (cf. v. 16) and no longer a place of worship. He protested against the secularization of the Temple. This is the starting point of the cleansing of the Temple by Jesus in verses 15–16.

v. 15: The non-verbal action of Jesus was as follows: First He “made a whip¹⁸¹ out of cords¹⁸²”, then He “drove … all”¹⁸³ animals (cf. v. 14) “out¹⁸⁴ of the temple” area (cf. Mark 11:15–16; Matthew 21:12; Luke 19:45) and was against the money-making and less against the “money changers”¹⁸⁵ (and merchants) as persons. Afterwards He “scattered¹⁸⁶ the coins¹⁸⁷” and “overturned”¹⁸⁸ the “tables”¹⁸⁹ of the money-changers.

v. 16: Jesus explained His action with the help of the quotation by the prophet Zechariah 14:21. It means that “God’s house” (cf., for example, Mark 2:26; Matthew 12:4; Luke 6:4 – Genesis 28:17, 19; Isaiah 56:7; Jeremiah 7:11) is seen as a “house of prayer” (cf. Mark 11:17; Matthew 21:13; Luke 19:46) for all people(s), including the Gentiles (cf. Isaiah 56:6–7; Jeremiah 7:11).

- First Comment by the Evangelist (v. 17)

The words “the house of (my) Father ( )” in verse 16c are the catchword for the quotation of the “Hebrew Bible”¹⁹⁰, in verse 17 especially Psalm 69:9/10. Instead of the Fourth Evangelist (and maybe the “beloved disciple” John), the disciples of Jesus are interpreters of their Master’s action. In this way, Jesus is the fulfiller of the Hebrew Bible, our so-called “Old Testament”.

- Jesus’ Hearing by the Jewish “Police” of the Temple in the Form of a Dialogue (vv. 18–20)

v. 18: In the pilgrimage time, the “Temple guards” (cf. John 7:32, 45–46) as the Temple “police” or some other Jewish authority – note the general phrase “the Jews” – in Greek “hoɩ ’Ioudaῖoɩ” in verses 18a, 20a – had to interview Jesus about the permission, authority, legitimation of his agitation in the Temple’s courtyard (cf. vv. 18, 20) as it was done for John the Baptist in John 1:19–28. In this context they demanded a “sign”¹⁹¹ (cf. John 4:48; 6:30; 7:31; 9:16; 11:47 and Mark 8:11–12/Matthew 12:38–39; Luke 23:8; 1 Corinthians 1:22) from Him; they wanted to see. With His prophetical action against the money-changers and merchants around the Temple (cf. vv. 14–16) Jesus attacked the lifeblood of the aristocracy in Jerusalem and He called their business into question. This business was their means of existence and the financial basis of the authority of the Jerusalem Temple. Whoever was against the Temple had all the people of Jerusalem against him. In this way, Jesus was not only a theological rebel but He was also a political and economic revolutionary because of His political provocation and economic boycott¹⁹².

v. 19: Jesus quickly answered their question with the help of a comparison: on the one hand the “Temple”¹⁹³ (vv. 20b, 21) in Jerusalem, a building “of stone” and on the other hand Jesus as Christ’s temple “of flesh” (cf. Ezekiel 36:26) by His Risen body¹⁹⁴ (cf. Mark 14:58; 15:29; Matthew 26:61; 27:40) as a “new Temple”¹⁹⁵ – note also the contrast¹⁹⁶ of the verbs “lúo” (= to destroy) in verse 19b and “egeíro” (= to raise up) in verse 19c. For the Jewish people and for the Christians this was an important and existential (eschatological, soteriological) question after the destruction of the Temple in Jerusalem by the Romans in the year 70 A.D. After this date, the Pharisees and the synagogues had a special standing in Jewish religious life, however for the Church of Jerusalem and also the Johannine Christian community Jesus, the Crucified and Resurrected Christ, was/is their centre in the light of the Easter event. That was one reason for the antagonism between Jews and Christians. The literary style progresses from ambiguity to misunderstanding and finally to comprehension.

v. 20: The Jewish authorities rejected His mysterious comparison. Their query in verse 20 has the same structure as Jesus’ answer in verse 19, so that the structure and same words of verses 19b–c and 20b–c are the same: In this way, they contrasted the long building-time (46 years) in the first part of the question (cf. v. 20b) with the short time (“three days”) of Jesus’ comparison in the second part (cf. vv. 19c, 20c) in an antithetic¹⁹⁷ way. Jesus only used the first person Singular for His answer in the second part in verse 19c (“… and in three days I will raise it up”) in contrast to the question of the “Temple guards” the second person Singular in verse 20c (“… and ( ) in three days (you) will raise it up”) for Jesus. Their misunderstanding was that they proceeded from the rebuilding of King Herod the Great who had enlarged the Temple in Jerusalem since 20/19 B.C. as a physical action. The additional “46 years” would date to about 26/27 respectively 27/28 A.D. (cf. Luke 3:23) but in fact the rebuilding was finished in 63/64¹⁹⁸ A.D. (cf. Flavius Josephus, Antiquities of the Jews XX 219). Or is the number 46 the symbol for “ADAM” (1 + 4 + 1 + 40) according to the church father Origen¹⁹⁹?

- Second Comment by the Evangelist (vv. 21–22)

v. 21: The explanation of the Fourth Evangelist is in the light of Easter that the Risen “body” (in Greek “sõma”) of Jesus Christ is the new (spiritual) “Temple” (vv. 19b, 20b) where the Holy Spirit dwells fully (cf. John 1:32; 4:23–24; 1 Corinthians 3:16; 6:19).

v. 22: The Evangelist’s comment suggests at the beginning of his Gospel that the passion of Jesus is also the glory of Jesus Christ because of His Resurrection at Easter in the acceptance of the Hebrew Bible (in Greek “graphé” – Scripture/s). Similar to verse 17a, His disciples – including the so-called “beloved disciple” in John 13:23; 18:15–16; 20:2–10; 21:7, 20–24 – “remembered” (in Greek “mɩmnéskomaɩ” in vv. 17a, 22b and in 14:26) all and reread the Hebrew Bible with a different interpretation (cf. 12:16; 20:9). In this way, like their Master Jesus, they were the “first Christian exegetical interpreters” of the Hebrew Bible²⁰⁰, the Jewish “Holy Scripture(s)” and our so-called “Old/First Testament” (= OT), with its three parts, in Hebrew called “TaNaK”: the Torah, the prophets (nebiim), the writings (ketubim). Their task was to tell this “Good News” to everyone and everywhere. On this point His disciples had – and all people still – have to decide about “believing” (cf. 1:50) in Jesus of Nazareth in “word” and deed and in His Resurrection for our Resurrection of the bodies, saying YES or NO to this foundation of our Christian creed as a great mystery (cf. 20:30–31).

The essence of the verses 13/14–22 is summarized with the words of the German poet Friedrich Hölderlin 1770–1843 A.D.), Brod und Wein/Bread and Wine, written in the 1804 version:

“… er kam dann selbst und nahm des Menschen Gestalt an

ein Aergerniß aber ist Tempel und Bild” –

“he would come himself and take on human appearance

a vexation is temple and image”.

2.2.3 Third Comment by the Evangelist (vv. 23–25)

v. 23: The Fourth Evangelist states that Jesus often went to Jerusalem as a pilgrim for the Jewish feasts (cf., for example, 5:1; 6:4; 7:2; 11:55; 12:1; 13:1). Because of Exodus 23:14–17; 34:18–24; Deuteronomy 16:16–17 three feasts required all Jewish males to come to Jerusalem:

- The Feast of Passover (Pessah/Pascha) and Unleavened Bread in John 2:13; 6:4; 11:55; 12:1; 13:1

- The Feast of Weeks (Shavuot) – maybe in 5:1

- The Feast of Tabernacles (Sukkot) in 7:2, 8, 10, 14, 37

- The Feast of Dedication at Jerusalem in 10:22.

Some Jews “believed/trusted in” Jesus – note the phrase “believed in (His) name ( )” in v. 23b and in 1:12; 20:31 – because of His “signs”²⁰¹ (in Greek “semeῖa” in v. 23c and in 6:2, 14; 7:31; 10:41; 12:18 or 16:30) during His first presence during the Passover feast.

vv. 24–25: However, “Jesus” did “not entrust himself /to/ them” because He “knew” (in Greek “gɩnósko” in vv. 24b, 25c) the mind of human beings (cf. Matthew 9:4 and Zechariah 8:17 ) so that the initial faith of some followers who simply see the “signs” was superficial. In John 19:6, 15 some of them will cry: “Crucify Him!”

Chapter 3

The theological discourse (cf. vv. 1–21) between Nicodemus (cf. vv. 2c–g, 4b–c, 9b) and Jesus (cf. vv. 3b–d, 5b–8e, 10b–21c – note the introductory statement “amen, amen, I say to you” in vv. 3b, 5b, 11a) is structured as a dialogue (cf. vv. 2b–9) which “becomes a monologue”²⁰² by Jesus (cf. vv. 10–21). Because of the same structure of Nicodemus’ questions in verses 4b and 9b – note the interrogative pronoun “põs” (= how) + “dúnamaɩ” (= can) + substantive + infinitive²⁰³ – the first discourse about the believing in “the Son of Man” (vv. 13b₂, 14b) in God’s “Spirit” (vv. 5c, 6b, 8a, e) with the help of the contrast “earthly” (v. 12a) and “heavenly” (v. 12c) and the Johannine “down-and-up-schema” (cf. v. 13a–b) is divided in two parts (cf. vv. 2b–8, 9–21²⁰⁴): The first part of the conversation (cf. vv. 2b–8) between Nicodemus, the “Pharisee” (v. 1a) and “teacher of Israel” (v. 10b), and Jesus, the “rabbi” (v. 2c), is a reflection about the baptism on earth as a new born by the Holy Spirit. The second part of the Christological-soteriological discourse (cf. vv. 9–21) reflects the heavenly (cf. v. 13) view of “the Son of Man” in Jesus (cf. vv. 13–21) regarding God’s deeds of love for believers in Him (cf. vv. 13–17) and the alternative out for people who lack belief in Him (cf. vv. 18–21). This is in the form of a sequence of the words “heavenly” in verse 12c and “Heaven” in verse 13a, b₁ which is connected with the messianic title “Son of Man” in verses 13b, 14b – “( ) eternal (life)” in verses 15, 16d – “Son” (vv. 16b, 17a) – “condemn” (vv. 17b, 18a, b)²⁰⁵ – “Son of God” (v. 18c). The two Greek words with the same root, the verb “kríno” (= to condemn) in verses 17b, 18a, b and the noun “krísɩs” (= judgement, condemnation, differentiation) in verse 19a, as well as the noun “kósmos” in verses 16a, 17a, b, c, 19b introduce a new “(second) strophe”²⁰⁶ about the metaphoric of “light” in verses 19b, c, 20a, b, 21a and “darkness” in verse 19c in the form of a contrast for the believers (cf. vv. 16c, 18a) and non-believers in Jesus (cf. v. 18b, c) as their alternative : to “love” in verses 16a, 19c and to “hate” in verse 20a – to “do truth” in verse 21a as good “works/deeds” (v. 21b) as opposed to “do evil/wicked” (vv. 19d, 20a) “works/deeds” (vv. 19d, 20c).

A double setting (cf. vv. 22–24, 25–26a – including a commentary of the Evangelist in v. 24 – of the new scenic-dialogical story of John the Baptist’s testimony to himself (cf. vv. 27–30) and to Jesus (cf. vv. 31–36²⁰⁷) who “come from above” (v. 31a) and “has been sent by God” (v. 34a) answered the question of his disciples (cf. v. 26b). We agree with Michael Theobald who sees some cross-references between the verses 31–36 and the verses 3c, 11c, d, 12a, 13b, 15, 16, 17a, 18b, 19a²⁰⁸.

Microstructure of John 3

2.2.4 The Theological Discourse between Nicodemus and Jesus (3:1–21)

- The Setting (vv. 1–2a)

Who: Nicodemus, Jesus

Where: probably in Jerusalem (2:23)

When: at night (v. 2a)

v. 1: The topic of the transitional verses in 2:23–25 is the believing in Him because of His “signs” (2:23c–d – note the parallel with 3:2e–f). “Nicodemus is a representative spokesman of an inadequate faith”²⁰⁹. Who is he? According to the Fourth Evangelist “Nicodemus” (in Greek “Nɩkódemos”²¹⁰ in vv. 1b, 4a, 9a and in 7:50; 19:39) was a “man of the Pharisees²¹¹” – one of about 6,000 theologians and scribes/exegetes – who was a “ruler/leader” (in Greek “árchon”) “of the Jews” (cf. 7:26, 48; 12:42) as a member of the Jewish Sanhedrin which had 71 members including the actual chief/high priest in Jerusalem until the destruction of the Temple under Titus, the son of Caesar Vespasian in August 70 A.D. Jesus titled him in verse 10b as “Israel’s teacher”.

v. 2a: Because of his fear for the Jewish repressive measures (cf. 7:13; 9:22; 12:42; 16:2; 19:38; 20:19) Nicodemus “came to” Jesus “by night²¹²”.

- Part I: The Baptism on Earth as a “New Born” by the Spirit from Above (vv. 2b–8)

v. 2b: Nicodemus titled Jesus in honor with “rabbi” as a “captatio benevolentiae”, saying a creed²¹³:

“We know” (vv. 8c, 10c, 11b) “that (you [, teacher²¹⁴,] come) from God ( ) [ ].

Nobody … can (do) these signs” (cf. 2:11, 23c) “as you do” – note the parallel with 2:23d –

“unless God /is/ with you” (cf. John 10:30 and Matthew 1:23: “Immanuel” in allusion to Isaiah 7:14; 8:8, 10 [LXX]).

v. 3: The introductory statement “amen, amen, I tell you” (cf. vv. 5b, 11a) emphasizes Jesus’ answer with the help of the keyword “become/born” (in Greek “gennáo”²¹⁵ in vv. 3c, 4b, c, 5c, 6a, b, 7c, 8e):

“Unless one is born /from/ above²¹⁶” – note the parallel in verse 7c –;

“he cannot see²¹⁷ the ‘Kingdom of God’” (cf. v. 5d).

v. 4: “Nicodemus” asked Him in a biological/naturalistic respectively “earthly” (v. 12a) view respectively (mis-)understanding:

“How can” – note the same two words in verse 9b – “a man be born when he /is/ old?”

“No – can {he enter} [/a/ second /time/] into (his) mother’s womb ( ) [ ] { } and be born”?

v. 5: “Jesus” introduces his (theological, spiritual) conviction again with a double “amèn, amén”-introductory statement²¹⁸ in the sense of the (ritual) baptism²¹⁹ (on earth):

“Unless one is born of water²²⁰ and the Spirit²²¹” (cf. John 1:26, 31–33 and 1 Corinthians 6:11; 12:13; Titus 3:5; 1 Peter 1:3, 23 – Genesis 1:2; Ezekiel 3:25–27);

“he cannot enter into the ‘Kingdom of God’” (cf. v. 3d and Mark 10:15; Matthew 18:3; Luke 18:17).

v. 6: Jesus continues His anthropological-theological conviction in the form of an antithetical²²² thesis:

That which is “born of the flesh (is) flesh ( )” as “conditio humana”²²³ and

that which is “born of the Spirit [is] Spirit [ ]” as a transcendental condition of the divine incarnation in the believers in Him on earth.

In other words: Both “flesh” and “Spirit” (cf., for example, Mark 14:38; Matthew 26:41) have to be together for human beings – then and nowadays – in the sense of “et – et” (= and – and – cf. Job 34:14–15; Romans 1:3–4) and not in the gnostic way “aut – aut” (= either-or – cf., for example, Genesis 6:3; Romans 8:4–17; Galatians 4:29; 5:17; 6:8). For human beings is not everything is possible on earth – they have to die, but with God’s Spirit/help nothing is impossible²²⁴.

v. 7: Jesus repeated His saying in verse 3c in His statement (or query) to Nicodemus in the sense of an antithesis:

“/Do/ not marvel²²⁵ that I said to you:

‘(You) must²²⁶ ( ) born /from/ above’” (!/?) – note John 1:13.

v. 8: He explained His transcendental/spiritual conviction with the help of a synthesis in the form of an empirical comparison/illustration of the invisible wind (cf., for example, Ecclesiastes 1:2; 11:5; 12:8; Colossians 1:16) as the cause of the visible effects²²⁷ with our sense organs (to “hear” in v. 8b or to “see” in v. 11d – cf. v. 2e–f) – note also the ambiguous use of the Greek noun “pneũma” (= wind in v. 8a and Spirit in v. 8f)²²⁸: “The wind (blows²²⁹)

where it will ( ),

and {you hear} [his] voice/sound²³⁰ [ ] { },

but you /do/ not know” – note “gɩnósko” in v. 2c –

“where²³¹ /it/ comes from and

where²³² /it/ goes” (cf. John 8:14).

It continues: “So it is with everyone who is born of the Spirit”. The answer of the origin in verse 8d is “from above” in verses 3c, 7c in the sense of “transcendental” (literally: “heavenly” in v. 12c) “Heaven” in verse 13a, b; however, the answer of the goal is the so-called “basɩleía toũ theoũ” (= “Kingdom of God”) in verses 3d, 5d in the sense of having “eternal life” in verses 15, 16d.

Part II: The “Heavenly” View of “the Son of Man” for Believers and Non-Believers in Jesus (vv. 9–21)

+ Approaching the Christological-soteriological Subject (vv. 9–12)

v. 9: After Jesus’ explanation (cf. vv. 5–8), “Nicodemus”, the Pharisee and member of the Sanhedrin asked Him:

“How can this happen/be”? – note the parallel with verse 4b and Luke 1:34.

v. 10: “Jesus” answered him as a reader of the Hebrew Bible and as a theologian in the form of a reproach/censure (cf. vv. 10b–11f):

“You are a teacher” (cf. v. 2d) “of Israel

and ( ) you /do/ not know/understand (these)” things? (cf. John 9:30).

v. 11: As in verses 3b, 5b, an introductory statement “amen, amen, I tell you” emphasizes Jesus’ answering as a monologue (cf. vv. 10/11–21):

“We” (= Jesus in God’ Spirit [, John the Baptist – cf. vv. 31–34 and 5:33–36 – and the Fourth Evangelist – cf. 19:35; 21:24 –] in the sense of a “pluralis maiestatis”!?)

“( ) speak /what/ (we know) and

[ ] we testify²³³ /what/ [we see]” (in Greek “horáo” in perfect: “heorákamen” in vv. 11d, 32a and 1 John 1:1b, 2a, 3a)

“and you” (= Nicodemus who did not believe in Him enough)

“{ } not receive/accept {/our/ testimony / /}” (cf. John 5:31–37; 8:13–14).

v. 12: In other words with the help of a contrast in the form of “a minore ad maius”²³⁴ (cf., for example, Mark 2:17; 1 Corinthians 15:40): If Nicodemus, a Pharisee ruler, does “not believe”²³⁵ in Him (cf. vv. 12b, 18b – cf. John 2:24) as a witness regarding Jesus’ “earthly” (in Greek “epígeɩos”²³⁶ in v. 12a) ministry in word and deed, then all the more he can “not believe” and have faith in Him regarding “heavenly” (in Greek “epourános” in v. 12c²³⁷) topics. So the Jewish ruler is not open-minded to receive the “Good News” of Jesus of Nazareth, the “rabbi” (v. 2c) and the “teacher” (v. 2d).

+ “New Born” as “Eternal Life” for Believers in the Lifted Up “Son of Man” (vv. 13–17²³⁸)

v. 13: After Jesus’ discourse from the “earthly” things (cf. vv. 3–8) He starts His conviction of the “heavenly/transcendental” things (cf. vv. 13–21). In the same Greek words (“ascended” in v. 13a and 1:51d; 6:62 – “descended” in v. 13b and 1:51e) of Proverbs 30:4²³⁹, the Incarnated Jesus of Nazareth, “the Son of Man”²⁴⁰ (cf., for example, John 1:51; 8:28; 9:35; 12:23, 34; 13:31 as an allusion to Daniel 7:13–14) – note that the verse 13b₂ is connected with verse 14b – and at the same time “the Son of God”²⁴¹ (cf. vv. 16b, 17a, 18c and in John 1:14, 18), came from the “heavenly”, divine, transcendental sphere to earth. At the end of His “earthly”, immanent ministry in words and deeds, the Crucified and Risen Jesus Christ went back into “Heaven” (note the connecting of v. 12c with v. 13a, b₁). The first term with the meaning of ascension is in the perfect tense that means this act(ion) is a finished fact in past (yesterday) but with a presence (today) and in the future (“eternal”/“forever” in the sense of Hebrew 13:8).

v. 14: In this context, Jesus recited and applied to Himself the story of the bronze “serpent/snake in the wilderness” (cf. Numbers 21:8–9, 11 – the so-called “4th book of ‘Moses’”). Then in the desert, “Moses²⁴² lifted up²⁴³” a bronze “serpent/snake”²⁴⁴ on a staff and Jesus compared it with His Crucifixion (in Jerusalem – cf. John 8:28; 12:32–34; 19:16–38; Philippians 2:6–11 in the view of Isaiah 52:13–53:12) as the “Lamb of God” (cf. John 1:29, 36). Here the main topic is not the typology of Moses but rather the parallel use of the verb “lift up” (v. 14a, b). In contrast to Abraham, who wanted to sacrifice his only son Isaac, only God can be the subject of a divine “lifting up”-action (cf. 8:28; 12:32, 34). Jesus who was “lifted up” (by God) is at the same time the Crucified “Son of Man”, “the Son of God”. Jesus’ Death was not an “accident” or a “catastrophe” either, because it was God’s will and plan in Jesus – He “must” (in Greek “deῖ” in vv. 7c, 14b and in Mark 8:31/Matthew 16:21; Luke 9:22 [Jesus’ first prediction of His Passion) do it as an everlasting deed.

In a similar way to the Apostle Paul, the Fourth Evangelist has developed his “theology of resurrection” of Jesus who has died on the Cross (for us – “pro nobis”) and has risen from the dead. The Johannine theology of “crucifixion-exaltation”²⁴⁵ or the so-called “theology of the cross” proposes to show the ministry of Jesus in the light of His Jewish background. Thereupon Jesus of Nazareth is voluntarily the “Lamb of God” (John 1:29, 36), “the Son of God” (v. 18c and 1:14, 18; 11:27; 20:31) and “the Son of Man” (vv. 13b₂, 14b) who came from Heaven to earth and His Exaltation on the Cross as envisaged in the “Songs of the Servant” (cf. Isaiah 52:13–53:12). Jesus, the true lamb of the Passover feast, has died for our sins (in Latin “pro nobis”) as did the sacrificial lambs. The purpose of the Fourth Evangelist is, to show the royal, messianic and saving exaltation of “the Son of Man” and “the Son of God”, His “only Son” (cf. vv. 16b, 17a) at His hour (cf., for example, 2:4; 13:1; 17:1; 18:28; 19:14) – in the way of a “King of the Jews” – cf. 19:19, 21. Jesus of Nazareth has ascended the throne and He draws everyone to Him (cf. 12:32). The anointed Jesus (cf. v. 3) moves solemnly into the royal residence of Jerusalem (cf. vv. 12–13) where the people proclaim Him as their “king” (cf. 18:33, 37). Afterwards they shout “crucify and kill Him” (19:6, 15). In this way, Jesus of Nazareth, the “King of the Jews” who was crucified and exalted on the Cross with a crown of thorns is the wellspring and reason of our Easter hope for an everlasting life in Him. The exaltation of Jesus “is finished” (19:30) via His exaltation on the Cross on Good Friday (14th Nisan) in the grandiose Easter event by God. The aim of the Good News is both to give a world limited by death the chance of an “eternal/everlasting life” (vv. 15, 16d, 36a) and to lead all believers in Christ to this “eternal life” in Him (cf. 20:30–31).

v. 15: The Fourth Evangelist commented on the purpose of this divine act of love as a “Johannine theology of salvific incarnation”²⁴⁶ (cf. vv. 13b, 15–21 and, for example, 1:1–18; 10:36; 17:18; Galatians 4:4) and as Christological-soteriological theology of the cross (cf. vv. 13–14) – note the Christmas song “Mary’s boy child Jesus Christ was born on Christmas Day.” Men/“man will live for evermore because of Christmas Day …” The incarnation of God in Jesus as the Messiah is the basis of His great soteriological Easter event as our Saviour and our hope of an eternal life. Jesus Himself is the Life (cf. 11:25; 14:6). He has given His life for us (in Latin “pro nobis”) so that “all believers in Him” have a new chance after their death. The sense and aim of Jesus’ deed on the cross is our new life as an “(eternal/everlasting) life ( )”²⁴⁷ (with Him in “Heaven”/with Him – cf., for example, 4:14; 6:27, 47; 12:46–48; 14:19) – note the connection between verse 15 and verse 16d. This “new life” in/with Him – as a “new born” on earth and in Heaven – we can have only if we “believe in Him” (vv. 15, 16c, 18a).

v. 16 Jesus briefly explained the topic of “(eternal) life ( )” (vv. 15, 16d) for the believers in Him during their lifetime (“world” – in Greek “kósmos” in vv. 16a, 17a, b, c, 19b) as a prophecy/promise in the form of a double correction²⁴⁸ (“not … but”) in verses 16c, d, 17a, c:

“(God) so loved ( ) the world

“that {He gave} the [only²⁴⁹] Son [ ] { }” (vv. 16b, 18c and John 1:14[, 18]; 1 John 4:9) for us –

that everyone/“all who believe in Him” (= Jesus – cf. vv. 15, 16c)

should “not perish

but have /eternal/ life / /”.

God’s declaration of love for us – the inhabitants of “the world” and His “children” – in verse 16a is not static or self-centred. God’s true “love” (cf. 14:31; 17:24, 26) and the “giver” of all good things is so great and deep that he is willing to “give” (in Greek “dídomɩ” in v. 16b) freely His own “only Son” (vv. 16b, 18c) for us as His gift/sacrifice for “the world” (vv. 16a, 17a, b, c, 19b).

v. 17: He continued His promise regarding Him as the “Son” (vv. 16b, 17a) “of God” (v. 18c) without alternative as follows:

For “( ) [ ] God /did/ (not) [sent] the Son into the world

… to condemn²⁵⁰ the world,

but … to save²⁵¹ the world through Him”.

The “world” – that means the human beings as God’s children then and nowadays – is “not to condemn … but” to “s a v e” (in Greek “sózo” in v. 17c) us “through” Jesus of Nazareth (cf. v. 17c and John 5:34; 10:9; 12:47). In this way, God’s love reaches out and draws others in and offers us the “new life” that He has brought for us. This God’s “giving” of His “Son” for “the world” respectively us is an “act of love”. This God’s action has filled the “sending” with a personal dimension like a father/mother – son/daughter-relationship. The purpose of His “sending” is the salvation through our S a v i o u r (in Greek “sotér” in 4:42) for “the world” and its inhabitants – you and I as well as all around “the world”.

+ The Consequences for the Believers and Non-Believers in the “Son of Man” (vv. 18–21²⁵²)

Jesus/the Fourth Evangelist differentiated the consequences for the believers (cf. vv. 16c, 18a) and “non-believers” (cf. v. 18b–c) because of their “works/deeds”²⁵³ (vv. 19d, 20c, 21b) with the help of a contrast:

v. 18: Jesus’ promise is that

everyone who “believes in Him” “is n o t condemned” – note the present tense in verse 18a. However, everyone who does “n o t believe /is/ ( ) condemned (already)” (cf. Mark 16:16) – verse 18b is in the centre of this verse –

“because he has n o t believed in the name of the only Son of God” – note the positive version in verse 16.

To “believe in” (vv. 16c, 18a) Jesus means to put our trust and confidence in Him that He – our Redeemer and Saviour – alone can “save” (v. 17c) the mankind in “the world” – us. The Fourth Gospel proclaims at its beginning (cf. John 1:7) and end (20:30–31), that the things are written that all may “believe” and through “believing” “have (eternal) life ( )” (vv. 15, 16d, 36a) “in” Jesus’ “name” (cf. 1:12; 2:23; 20:31). In view of the “believing in Jesus” the Fourth Gospel – so rich in characters – shows the range of possibilities through His disciples²⁵⁴ as a model on the one hand and “the Jews”²⁵⁵ as His opponents on the other hand. The point of view and purpose of the Fourth Gospel is the discernment: Either that one “believes in” Jesus or that one does “not believe in” Him. He is looking at the range of YES or NO to Jesus, here and now, and not later. So all believers in Him are going to be “saved” (cf. v. 17c) and “have everlasting life” (cf. vv. 15, 16d, 36a and 20:31): “Whoever hears my word and believes Him who sent me has eternal life and will not be condemned; He has crossed over from death to life” (5:24).

v. 19: The thought of “judgement”²⁵⁶ respectively “condemnation”²⁵⁷ (cf. vv. 17b, 18a, b) which is in the present tense appears in verses 19–21 again in combination with the symbol of “light” for “(eternal) life ( )” compared with “darkness”²⁵⁸ (v. 19c) as “evil”²⁵⁹ (v. 19d and Colossians 1:21). The believer in Jesus who is the “light” (cf. 1:9; 8:12b; 12:35–36, 46) loves “the light”²⁶⁰ (vv. 19b, c, 20a, b, 21a and 8:12c, e) as His daughters and “sons of light” (12:36 – note also Ephesians 5:8: “children of light”): “God is light; in Him there is no darkness at all” (1 John 1:5). According to the Nicene Creed we Christians pray and believe: “God from God, light from light, true God from true God, begotten not made …”

So “the light” itself stands for all possible decisions in favour of belief in Jesus Christ.

v. 21: Therefore the “children of light” do the “truth”²⁶¹ (cf. 1 John 1:6) and are in Jesus’ “light” as well as become the “light” on Jesus’ behalf on earth because of their “works/deeds” (cf. Matthew 25:34–40, 46b) in His Spirit.

v. 20: However, the “non-believer” who does “wicked”²⁶² things – note the (not-) doing of the “bad men” in Matthew 25:41–46a –

“loves the darkness” (cf. John 1:5; 8:12d; 12:46) and

“hates”²⁶³ the “light” (v. 20a and Job 24:13–17) – note the contrast of “love – hate” and “darkness – light” as the contrast between the “foolish” and “wise” virgins in John 25:2 and the “sheep” on “the right side” (+) and “goats” on “the left side” (–) in Matthew 25:33. This one will “not come into the light that (his) works/deeds ( )” (vv. 19d, 20c, 21b) will “not be exposed²⁶⁴” (cf. Ephesians 5:13).

2.2.5 First Setting as a Journey Note (vv. 22–24)

Who: Jesus, His disciples (v. 22), John the Baptist (v. 23)

Where: Jesus and His disciples in the Judean region (v. 22a) – John the Baptist in (the Samarian) “Aenon near Salim” (v. 23a)

When: ? – during the first year of Jesus’ public ministry

v. 22: After Nicodemus’ discussion with Jesus (cf. vv. 1–21), a typical Johannine phrase “metà taũta” (= “thus/so” – cf., for example, John 5:1, 14; 6:1; 7:1) in verse 22a introduces a general journey note – “Itinerar”²⁶⁵ (cf., for example, 4:3). The Fourth Evangelist relates that “Jesus” and “His disciples ( )” went “into the Judean land/countryside” (cf. 4:3; 7:3; 11:7 – 2:13–3:21, 22–36; 5:1–47; 7:2–10:39; 11:1–46, 47–53, 54, 55–12:50; 13:1–20:29²⁶⁶) where He spent some time “with them and He was baptizing²⁶⁷” (vv. 22c, 23d, 26f and 4:1–2) in Judea.

v. 23: He continues with the information about the place where “John” (in Greek “Ioánnes”) the Baptist (cf. vv. 23a, 24, 25, 26a, 27a and 1:6, 15, 19, 26, 28, 32, 35 , 40; 4:1; 5:33, 36; 10:40–41) “baptized” (cf. v. 22c) the people in Samaria: “in Aenon²⁶⁸ near Salim, because ( ) [ ] {there} [was] plenty of (water) { }”.

v. 24: The Fourth Evangelist comments that it was before the arrest of John the Baptist “in … prison²⁶⁹” (cf. Mark 1:14; 6:17; Matthew 4:12; 14:3; Luke 3:20).

2.2.6 John the Baptist and the Messiah (vv. 25–36)

- Second Setting (vv. 25–26a)

Who: John the Baptist (v. 26), his disciples (v. 25a), a Jew/some Jews

Where: “Aenon near Salim” (v. 23a)

When: before John the Baptist’s arrest (v. 24)

v. 25: The “disciples of John” the Baptist had an “issue, a discussion, debate” about the “purification”²⁷⁰ (cf. John 2:6) with “a Jew” respectively with some “Jews”²⁷¹.

- The Testimony of John the Baptist about himself and Jesus (vv. 26b–36)

+ The Question of John the Baptist’s Disciples (vv. 26)

In this context the “disciples of John” (v. 25) the Baptist asked their master:

“Rabbi” (cf. v. 2c), “He who was with you across the Jordan” (cf. 1:26–34),

“to whom you gave witness” – note the keyword “marturéo” in verses 11e, 26d, 28a, 32b –,

behold” (cf., for example, this imperative in 1:29, 36, 47), this one is baptizing” (cf. vv. 22c, 23d) – note the remark by the Fourth Evangelist in 4:2: “His disciples” – “and all are going to Him”. “The rivalry between” the disciples of John the Baptist and Jesus “may reflect the situation when the Gospel was written”²⁷² (cf. Acts 18:24–19:7)

+ John the Baptist’s Reflection on himself (vv. 27–30)

v. 27: John the Baptist introduces his answer like a thesis – note verse 30a–b as climax respectively synthesis – as follows: A “(man) cannot ( ) receive only what it is given him from Heaven” (cf. John 19:11 and Matthew 28:18).

v. 28: Therefore he declares with the help of a correction²⁷³ (“not … but”) his role/part regarding God’s incarnation and salvation in the world as a “forerunner”. For that he repeated/quoted his self-saying in John 1:20b, 30d:

“I am not the Christ”,

“but … (I am) sent ( ) before Him”.

v. 29: He explains his saying with the help of a parable of the relationship between a “friend” (= John the Baptist) and a “bridegroom”²⁷⁴ (= Jesus – cf. v. 29b, c – note the parables with an eschatological viewpoint in Mark 2:19–20; Matthew 9:15; 25:1, 5–6, 10; Luke 5:34–35; Revelation 18:23): “The image is that of the bridegroom’s best friend protectively keeping watch over the house of the bride (Israel), waiting to hear the approach of the bridegroom (Jesus) as he comes to take her to his home”²⁷⁵ (cf. vv. 26a, 30b). The Fourth Evangelist emphasizes the eschatological viewpoint of John the Baptist’s mission as a “joyful”²⁷⁶ “fulfilling”²⁷⁷ (cf. John 15:11; 16:21, 24; 17:13; 1 John 1:4; 2 John 12).

v. 30: John the Baptist, the “preparer” respectively the “forerunner” (cf. v. 28d and John 1:7–8, 23; Mark 1:2; Matthew 3:3; Luke 3:4) of Jesus, the “Son of Man” (v. 14b₂) and the “Christ” (v. 28c) as well as the “Son of God” (v. 18c – cf. vv. 35–36), concludes his reflection about himself as a contrast in the sense of a climax respectively synthesis:

“He” (= Jesus) “must” (cf. vv. 7c, 14b) “increase”²⁷⁸ (cf. Luke 1:80; 2:40), but

“I” (= John the Baptist) “/must/ decrease²⁷⁹”. In other words: With John the Baptist ends an era, however with Jesus begins a “new ‘divine’ era” – note the divine “must” (in Greek “deῖ”) in verse 30a.

The tradition of the Church/es – since the Church Fathers Ambrose (about 340–4th April 397 A.D.) and Augustine (13th November 354–28th August 430 A.D.) – fixed the nativity of Jesus Christ on 24th/25th December in contrast to the feast of the nativity of John the Baptist on 24th June in consideration of the solstice because after Christmas the days become longer again and the night/darkness becomes shorter and after the so-called Day of John the days become shorter and the nights become longer.

+ John the Baptist’s Theological Reflection on Jesus (vv. 31–36)

John the Baptist continues his answering with a theological reflection on Jesus (cf. vv. 31–36).

v. 31: He introduces his saying with a contrast of “earthly” human beings – everyone “from the earth” who “is from the earth and (speaks) /as one/ from the earth ( )” (cf. v. 12a and John 8:23; 1 Corinthians 15:47; 1 John 4:5) – and the “heavenly” one who “( ) comes (from above)” (in Greek “ánothen” in v. 31a[, d] – cf. v. 3c and John 8:23) respectively “from Heaven” (in Greek “ek toũ ouranoũ” in v. 31d – cf. v. 13b) without the mention of the name Jesus in verses 31–36.

v. 32: Then John the Baptist briefly describes the two possibilities of a relationship between the “divine witness²⁸⁰” who “has seen and heard” (cf. v. 11d) God (cf. vv. 34–35) and the human beings as a contrast: First, the troubled relationship between Jesus and everyone who “does not accept/receive²⁸¹ (His) testimony ( )” (cf. v. 11f) to God.

v. 33: However, the faithful people “accept/receive (His) testimony” – note the parallel with verse 32c – because “God (is) truthfully²⁸² ( )” (cf. 8:14, 26; 19:35; 21:24) – note the present tense – for them.

vv. 34–35: John the Baptist continues his saying with a description of the relationship of the divine “Son” (vv. 35a, 36a) and God, “the Father” (v. 35a) in “love” (v. 35a – cf. 16a–b) in verses 34–35 (cf., for example, 5:20; 10:17; 15:9; 17:26). The “inspirited” (in Greek “pneũma” in v. 34c and 6:63) and from God authorized (v. 35b: “to give” (in Greek “dídomɩ” in vv. 16b, 27c, 34c, 35b) “everything in [His] hand [ ]”) “transmitter”/“divine ambassador” “has sent” (v. 34a – cf. v. 17a and 7:16; 12:49; 14:24) from God to “speak” (v. 34b – cf. v. 31c) “the Word of God”²⁸³ (v. 34b – note the contrast with verse 31b–c) to the people(s) without “limit/measure”²⁸⁴.

v. 36: As in verse 15, John concludes His saying with a prophetical promise in a positive way:

Everyone who “believes in the Son has (eternal) life ( )” (in Greek “zoé[n]” in v. 36a, b and John 5:24; 6:40, 47; 10:10, 28; 11:25–26; 20:31; 1 John 5:12).

However, the prophecy warns the “non-believers” (cf. vv. 18b–20, 36b) in Jesus, God’s witness on earth, with the help of a correction²⁸⁵ (“not … but”):

Everyone who “rejects²⁸⁶ the Son shall not see life” (cf. 1 John 5:12),

“but the wrath” (cf. Matthew 3:7/Luke 3:7) “of God²⁸⁷ stays/remains on him” (in Greek “méno ep’ autón” in John 1:32c, 33d; 19:31).

Chapter 4

As the encounter of the Pharisee Nicodemus with Jesus, a double setting (cf. 3:22–24, 25–26) in verses 1–3, 4–6 introduces a new (cf. 3:2–21) dialogue²⁸⁸ between Jesus of Nazareth, the “Jew” (v. 9b) from Galilee, and a Samarian woman from Sychar who came to the well to draw water in a water-pot for her home (cf. vv. 5–26). His disciples (cf. vv. 27, 31–38) were shopping in her “town”. The topics of their talk are “the living water” like a theological/spiritual “meditation”²⁸⁹ in verses 7–15, His knowledge of her partnership with “five men” in verses 16–19 and the reflection of the true personal worship²⁹⁰ in contrast to the local prayer-houses on Mount Zion in Jerusalem and on Mount Gerizim²⁹¹ in verses 20–26²⁹² including the “very positive statement”²⁹³ in verse 22 without traditional, cultural and sexual as well as religious barriers. The Evangelist “adopts the double-stage technique”²⁹⁴ after the shopping of bread by His disciples (cf. vv. 27–28) and the going of the woman to her settlement. So Jesus, the “rabbi” (v. 31b), discussed with His disciples about “the nourishing food” in verses 31–34 and “the harvest” in verses 35–38 as a short “monologue”²⁹⁵ by Jesus. The Samaritan woman (cf. vv. 28–30) informed the citizens of Sychar about Jesus as “Christ” (vv. 25c, 29e – note also the titles in her mouth: the “Jew” [v. 9b], the “Lord” [vv. 11b, 15b, 19b], a “prophet” [v. 19c]) like Martha (cf. 11:27) and Mary of Magdalene (cf. 20:18). At the end, the Samaritans from Sychar believed in Him (cf. vv. 39–42) as the “Saviour of the world” (v. 42d).

As in verses 1–6, we have in verses 43–46c a double setting (cf. vv. 43–45, 46a–c) again. Verses 43–45 have the form of a “journey note” (“itinerary”) as in verses 1–3. The second setting in verse 46a–c introduces a distant healing of the royal official’s son from Capernaum in Cana (cf. vv. 46d–53). The Fourth Evangelist concludes the part “from Cana to Cana”²⁹⁶ (cf. 2:1–4:54) with verse 54 as a counting of Jesus’ “signs” – note His “first sign” at the Galilean Cana (cf. 2:11).

Microstructure of John 4

2.2.7 First Setting as a Journey Note²⁹⁷ (vv. 1–3²⁹⁸)

Who: Jesus, Pharisees (v. 1b), His disciples (vv. 1c, 2b), John the Baptist (v. 1c)

Where: from the district “Judea” (v. 3a – cf. 3:22a) to “Galilee” (v. 3b) through/via “Samaria” (v. 4)

When: during the first year of Jesus’ public ministry

v. 1: The Fourth Evangelist again (cf. 3:22–24) inserted a journey note (cf. vv. 1–3) between John the Baptist’s reflections on himself and Jesus (cf. 3:25–36). He relates that “Jesus recognized” that “the Pharisees”²⁹⁹ were informed on His “making … more disciples” and “baptizing” more people than “John” the Baptist from hearsay (cf. 3:22 and 1:19–28).

v. 2: The Evangelist emphasizes with the help of a correction³⁰⁰ (“not … but” – cf. 1 Corinthians 1:17) of the remark in John 3:22 that “Jesus” did “not baptize, but (His) disciples ( )”.

v. 3: He and “(His) disciples ( )” (v. 2b) moved from the southern district “Judea” (in Greek “’Ioudaía” in vv. 3a, 47b, 54b – cf. 3:22; 7:1, 3; 11:7) to the northern district “Galilee” (in Greek “Galɩlaía” in vv. 3a, 43, 45a, 46a, 47b, 54b and in 1:43; 2:1, 11; 6:1; 7:1, 9, 41, 52; 12:21; 21:2) because of the fear of the “Pharisees” (v. 1b and 7:13; 9:22; 12:42; 16:2; 19:38; 20:19).

2.2.8 The Discourse between Jesus and the Samaritan Woman (vv. 4–42)

- Second Setting (vv. 4–6)

Who: Jesus, a Samaritan woman³⁰¹ (vv. 7–26, 27c–30, 39a, 42a–b), His disciples (vv. 8, 27, 31–38), the Samarian citizen of Sychar (vv. 28b–30, 39–42)

When: “the sixth hour” (= noon) (v. 6c)

Where: the “well of Jacob” (v. 6a) nears the Samarian city of “Sychar” (v. 5a)

Who: Jesus, the Samaritan woman, His disciples, the Samaritans (of the town of Sychar)

v. 4: The transitional verse in an accusative with a particle-infinitive-construction “autón + dé + dɩérchesthaɩ” in verse 4a introduces a new scene (cf. vv. 4–6) of the discourse between Jesus and the Samaritan woman (cf. vv. 7–26/42).

The Fourth Evangelist relates that Jesus (and His disciples) travelled through the region/area of “Samaria”³⁰² (vv. 4, 5a, 7a) – between the districts of “Judea” (v. 3a) in the south and “Galilee” (v. 3b – cf. Luke 9:52–55; 10:33; 17:16; Acts 1:8; 8:4–25) in the north of Palestine as did most pilgrims from Galilee to Jerusalem because it was the shortest/fastest way³⁰³ (cf. Flavius Josephus, Antiquities of the Jews XX 118; Bellum Iudaicum II 232–233).

v. 5: As John 3:22 or 11:54, on their “journey” (in Greek “hodoıporίa” in v. 6b and 2 Corinthians 11:26), they came to the Samarian “town Sychar”³⁰⁴ – in Greek “Suchár” is Hapax legomenon of the New Testament – which is “near”

v. 6: the “well” (cf. v. 14) of “Jacob” (vv. 5–6, 12 – cf. Genesis 33:18–19; 48:22 [“Joseph”, the beloved son of Jacob – also Joshua 24:32 and Acts 7:9, 13–14, 18]) and His disciples went “shopping food” (vv. 8, 27) in this city. The tired Jesus “sat down” for a rest “by the well” a simple cistern and not a spring or fountain “about the sixth hour”³⁰⁵ (cf. John 19:14) of the Jewish daytime that means at 12 o’clock (= noon).

- The Dialogue between Jesus and the Samaritan Woman (vv. 7–26) and His Disciples (vv. 31–38)

+ The First Dialogue/s (vv. 7–26)

# Part I: Discussion of the so-called “Living water” (vv. 7–15)

The conversation between Jesus (cf. vv. 7d, 10b–f, 13b–14g, 16b–d, 17d–18d, 21b–24b, 26b–c) and the Samaritan woman (cf. vv. 9b–c, 11b–12d, 15b–e, 17b, 19b–20d, 25b–f) has three main themes which are discussed: The “living water” (cf. vv. 7–15) and her relationship with “five men” (cf. vv. 16–19) as well as His identity and the true worship (cf. vv. 20–26).

v. 7: A “Samaritan woman” of the “town” of “Sychar” (cf. v. 28b) also came to the “well” (v. 6a) of Jacob “to scoop/draw³⁰⁶ water” (vv. 7b, 15f and John 2:8–9; Genesis 24:11, 13; 29:2; Exodus 2:16) and to take it home in a “water pot/jar” (cf. v. 28a). That was her daily task to get fresh water for cooking, drinking, washing, cleaning and so on. The “tired”³⁰⁷ (v. 6b) and “thirsty” (vv. 13c, 14c, 15c) (as well as hungry [vv. 8b, 31c]) Jesus who also had the human/essential needs started a dialogue with her, requesting her: “Give me” – note the imperative in Greek “dós” in vv. 7d, 10d, 15b) – “to drink”³⁰⁸ (cf. v. 10d). At the time of Jesus, it was a scandal for Jesus as a Jewish man (cf. v. 9b) to speak with a woman (cf., for example, 1 Kings 17:24; Ezra 4:1–3) from Samaria in public who was not married with her common law spouse (cf. v. 18a–c). He ignored all these social and religious barriers with the risk of losing His reputation as a rabbi/teacher.

v. 8: The Evangelist comments that His “disciples”³⁰⁹ (cf. vv. 8a, 27a, 31a, 33a) – including John – were absent because of their “shopping³¹⁰ food” in the “town” of “Sychar” (v. 5a – cf. Luke 9:52). A commentary of the Evangelist in verse 27 states that they came to Jesus and talked with Him (cf. vv. 27, 31–38).

v. 9: She, a Samaritan, requested Jesus, the “Jew” (v. 9b): “How” – note the interrogative pronoun “põs” in John 3:4, 9 – “/can/ you as a Jew ask … contact me” as a Samaritan for a “drink”? (vv. 7d, 9c, 10d, 12c, 13b, 14a³¹¹). Jesus was a Jew from His Birth (cf. Luke 2:21–24) until His Death (cf. John 19:19/Mark 15:26; Matthew 27:37; Luke 23:38) – note verse 22 who visited the synagogues (cf. John 6:59; 18:20; Mark 1:21–28; 3:1; 6,1–6a; Matthew 4:23; 9:35; 12:9; 13:54–58; Luke 4:15, 16–30, 31–38, 44; 6:6; 13:10) and the pilgrim feasts (cf. John 2:13, 23; 5:1; 6:4; 7:2, 14, 37; 10:22; 11:55) and the Temple in Jerusalem (cf. John 2:13–22; Mark 11:15–19, 27–13:2; Matthew 21:10–17, 23–24:2; Luke 2:41–42; 19:45–48; 20:1–21:6). The Fourth Evangelist explains with the help of a “commented parenthesis”³¹² (cf. vv. 2a–b, 8a–b, 9c) the historical centuries-old trouble between Jews and the Samaritans due to the Assyrian exile since 722 B.C.³¹³:

v. 10: The verbs “ask”³¹⁴ and “drink” are the catch- respectively keywords for His statement of the “living water” (cf. vv. 11d, 13–15 and John 7:37–38[; 19:34]) in the spiritual sense – note also the “living bread” (6:51) as God’s gift. Jesus will be the “giver” of it all in His name. He emphasizes with His (identity) question – “who is³¹⁵ who”/He (v. 10c) – the reflection on His identity as the “living water” respectively the “living bread” (6:35, 51).

vv. 11–12: She respectfully – “Lord” (note the vocative in vv. 11b, 15b, 19b) – asked Jesus a question (cf., for example, 1:48; 2:9; 3:8) because of her thinking in human terms and thus misunderstanding Him: “Where /do/ ( ) you (have/get) the living water” (v. 11d) – without a “ladle”³¹⁶ (cf. v. 11b) on a rope for the “(deep) well ( )” (v. 11c)? And her second question was: “Are you greater than (our) father/ancestor ( ) Jacob” (v. 12a – cf. v. 5c) – note also the comparative in 8:53 (Abraham) – who “gave … the well” (v. 12b – cf. v. 6a) and for drinking water from it himself, “(his) sons ( )” and “(His) livestock³¹⁷ ( )” (cf. Genesis 29:10; Exodus 2:16) as well as the citizen of Sychar.

vv. 13–14: Jesus, the “giver” (cf. v. 14b) of “the (living) water ( )” (vv. 10f, 11d) on God’s/the Holy Spirit’s behalf (cf. John 14:14, 23), contrasts the “normal” water (cf. v. 13b and Exodus 17:1–7; Psalm 105:41) and the (divine) “living water” in an antithesis respectively a correction in verse 14a–g (“not … but” in v. 14c, d): Everyone who “drinks (v. 13a) “normal” “water will be thirsty³¹⁸ again” (v. 13b–c), however whoever “drinks” (v. 14a) the living “water will never³¹⁹ be thirsty” (v. 14c – cf. v. 15b–c and John 6:35; 7:37 – note also God’s promise in Isaiah 49:10) again. More: This living water will become like a “well”/“spring” (cf. Isaiah 58:11) for a fulfilled life first on earth and “(eternal/everlasting³²⁰) life ( )” (v. 14g) in Heaven.

v. 15: Similar to His request in verse 7d (“give me to drink”), she requests Him “the Lord” (cf. vv. 11b, 15b, 19b), in her literal misunderstanding³²¹ of His (spiritual/divine) “living water” (cf., for example, Psalm 42:1; Jeremiah 17:13: drinking in vv. 7d, 9c, 10c, f, 11d, 12c–d, 13b–15e], and food [vv. 8b, 31c, 32b–34b]) to “give” her this “special” water in the sense of “running water” now, so that it is practical for her: She “will not get thirsty” and will not “scoop/draw water” (v. 7b) again.

# Part II: The Samaritan Woman and Her Men (vv. 16–19)

v. 16: Jesus changed the topic with an invitation in the form of an order – three imperatives:

“Go, call³²² (your) man/husband ( ) and come back”.

v. 17: She briefly answered Him: “( ) I have (no) man/husband” (v. 17b, e).

vv. 18–19: The result of Jesus’ prophetical knowledge (cf. John 1:42, 47–48) of her private situation with “five men” (cf. vv. 17e–18d³²³) was that she confessed Him as “Lord” – note the vocative in verses 11b, 15b, 19b – and as a (Mosaic) “prophet” (v. 19c – cf. John 1:21; 6:14; 7:40; 9:17; Luke 7:39) in consideration of Deuteronomy 18:15–18. Four possibilities regarding her five husbands are discussed by the scholars:

- “The woman’s past would be considered sinful”³²⁴ (cf. John 7:53–8:11)

- That she married five men in the context of the so-called levirate marriage³²⁵ legislation according to Deuteronomy 25:5

- The “five men” have been interpreted symbolically as the five gods of the five foreign nations the Assyrians brought to inhabit Samaria (cf. 2 Kings 17:24–41; Flavius Josephus, Antiquities of the Jews IX 288)

- “The five books of Moses” are “the only part of the Jewish Scriptures the Samaritans acknowledged”³²⁶.

# Part III: The Worship of God in Jerusalem and on Mount Gerizim (vv. 20–26)

v. 20: The woman confesses Jesus as a “prophet” (v. 19c) and she introduces the theological issue of the correct place of the true “worship” (in Greek “proskunéo” in vv. 20a, d, 21d, 22a, c, 23b, c, 24c and John 9:38; 12:20 and “worshiper” in Greek “proskunetés” in v. 23b – cf. 1 Kings 17:29–33): in the temple on “Mount” Gerizim in the Samaritan “fathers’” respectively ancestors’ tradition (cf. John 6:31, 49, 58; 7:22) or the temple on “Mount” Zion “in Jerusalem” (v. 21) in the Jewish tradition (cf. Deuteronomy 11:29; 12:4–7; 27:12–16; Judges 9:7–15 or Flavius Josephus, Antiquities of the Jews XVIII 85–87)?

v. 21: Jesus answered her that the physical/geographical location is not decisive – “neither this mountain” Gerizim “nor” Mount Zion “in Jerusalem” (cf. Acts 17.23) –, but the attitude of the worshipers³²⁷ – here and now (cf. Romans 12:1; 1 Corinthians 3:16) – in the “coming hour” (vv. 21c, 23a – cf. John 5:25, 28; 7:30; 8:20; 12:23; 13:1; 16:2, 4, 21, 25, 32; 17:1) in the present-eschatological sense of the end of time.

v. 22: For Jesus it is very important that all “Jewish” including³²⁸ Samaritan people should worship God YHWH together because of their covenant as the basis/foundation of the Jewish tradition and their “salvation”³²⁹ (cf. Psalm 14:7; Isaiah 2:3; 59:20). The Pontifical Biblical Commission (2001) writes that “the relationship between salvation and the Jewish people becomes an explicit object of theological reflection in John: ‘Salvation comes from the Jews’ (Jn 4:22). This saying of Jesus is found in a context of opposition between Jewish and Samaritan cults that will become obsolete with the introduction of adoration ‘in spirit and truth’ (4:23)”³³⁰.

vv. 23–24: Therefore Jesus emphasizes that “God is Spirit” (v. 24a and 2 Corinthians 3:17–18), the “Father” (v. 23d) “in spirit and truth” (vv. 23d, 24b and John 14:6) now.

v. 25: She confessed Him (cf. v. 19: “Prophet”) now as a “Messiah”³³¹ (in Hebrew – cf. 1:41 or in Greek “Chrɩstós” in vv. 25d, 29d), which means the “anointed one”.

v. 26: As in John 9:37, Jesus confirmed her confession with a typical Johannine phrase “I am” (cf., for example, 6:20; 8:18, 24, 28, 58; 13:19; 18:5–6, 8) as an allusion to God’s proclamation of His name in Exodus 3:14: “I am who I am” (cf. Deuteronomy 32:39; Isaiah 41:4).

+ The Second Dialogue (vv. 27–38)

# A Scenic-Dialogical Intermezzo (vv. 27–30)

v. 27: His “disciples” “came” – note the verbum simplex “érchomaı” (v. 27a) – back from their shopping (cf. v. 8) from the town “Sychar” (v. 5a), the city of the Samaritan woman, and were “wondering”/“surprised” (in Greek “thaumázo” in v. 27b and in John 3:7; 5:20, 28; 7:15, 21; 1 John 3:13) in the negative sense that Jesus – a “Jew” (v. 9b) – “(talked) with ( )” a Samaritan “woman” “in public” (cf. John 7:13). The Evangelist comments that “nobody” asked her (“What do you want”?) or Him (“What do you speak with her”?).

v. 28: However, she “ran”/“went back” – note the verbum compositum “ap-érchomaı” (v. 28b – cf. vv. 3b, 8a) into her town without her “water pot/jar” (v. 7 – cf. 2:6–7), knowing herself the moral Jewish tradition. Her main aim was to draw water, but after her talk with Jesus she became an “ambassador” who had to inform/proclaim/call the citizen of Sychar that

v. 29: Jesus is the “Christ” (cf. v. 25c, d) – therefore “come” and “see” (cf. 1:39) this prophetical (vv. 17d–18d, 19c) “man” (cf. vv. 39–42).

v. 30: The Fourth Evangelist describes their reaction that they “went out” – note the verbum compositum “ex-érchomaı” in verses 30a, 43a – “of the town” Sychar and “came to” (met) Jesus (cf. v. 40) – note the verb “érchomaı” in verse 30b as in verse 27a.

# The Dialogue between Jesus and His Disciples (vv. 31–38)

v. 31: “In the meantime/meanwhile”, that means between their walk from Sychar to the well of Jacob, Jesus’ disciples (cf. v. 8) speaks with His disciples because of their order – note the imperative “eat” in verse 31b₂.

v. 32: Jesus (cf. vv. 32b–c, 34b–38d), the “rabbi”³³² (v. 31b₁), reflected on the “eating” of “food” (in Greek “brõsɩs” in v. 32b and 6:27, 55 or “brõma” in v. 34b) on earth (cf. vv. 31b, 33b) and the (heavenly) “food” (vv. 32b–c, 34b – cf. 6:27, 55) and the harvest of the “fruits” in the form of an agricultural example of the growing of “seeds” and the reaping of “fruits” (cf. vv. 35b–36c), a proverb (cf. v. 37a–d) and a conclusion (cf. v. 38a–d).

v. 33: Like in 16:17, His disciples did not understand His divine, spiritual, theological “words”; therefore they “said/asked to each other”: “… who brought Him to eat”?

v. 34: Jesus answered them that He has to “fulfil”³³³ (cf. 19:28, 30) God’s “work” (cf. 5:36; 17:4) and His “will” (cf. 6:40; 7:17; 9:31). Therefore He was “sent”³³⁴ on earth. That is the special relationship between Him and His “Father” (cf. 5:30; 6:38–39; 20:21) in the Christological/eschatological context.

vv. 35–36: He explained this eschatological³³⁵ theme with the help of an agricultural comparison/parable of the time of “four months” (in Greek “tetrámenos” in v. 35b) from the sowing – for example, wheat – (seedtime in spring) by the “sower”³³⁶ until the “harvest”³³⁷ by the farmer in the summer in verses 35–36 like in Mark 4:26–29. After the “harvest”, both – the sower and the reaper – are “rejoiced/glad”³³⁸ together (cf. Isaiah 9:2).

v. 37: Then He puts the “proverb” (in Greek “ho lógos” – literal: word) of a sower at the beginning and a reaper at the end:

“One is who sows” (vv. 36c, 37c) “and

another /is/ who reaps/harvests” (vv. 36a, 38b).

v. 38: Jesus concretizes who are the sowers and the reapers:

So the sowers are Jesus (cf. v. 38a), the Jewish fathers and prophets as well as John the Baptist (cf. v. 38c) who worked hard/“laboured”³³⁹ (vv. 6b, 38b, c – cf. v. 38d).

However, the reapers are His disciples³⁴⁰ (“you”) – then (and now³⁴¹) (cf. Matthew 9:37) – who “Jesus sent”³⁴² (cf., for example, John 17:18) to “reap” (vv. 36a, 37e) the “labour” of others on their behalf.

+ The Indirect Conversion of the Samaritans by Jesus (vv. 39–42)

v. 39: After the conversation between Jesus and His disciples (cf. vv. 31–38), the Samaritan people of Sychar who “believed” (vv. 21b, 39a, 41, 42b – cf. vv. 48c, 50c, 53e–f) in the Samaritan woman’s “words” (vv. 39a, 41) respectively her “testimony” (in Greek “marturéo” [verb] in vv. 39b, 44a)

v. 40: “came to Him” and “asked/requested”/invited Him “to stay with them” (v. 40b, c). The Evangelist relates that He “stayed” in Sychar “two days” (vv. 40c, 43 – cf. John 11:6) and

v. 41: plenty of them “believed” (vv. 39a, 42b) in Him because of “(His) words ( )” (cf. v. 39a).

v. 42: In this way, the Samaritans acknowledge and decide for themselves for Jesus as the “Saviour³⁴³ of the world” (cf. 1 John 4:14) – note the allusion to the Roman Caesars³⁴⁴ – because of their sharing of “His words” (v. 41) and not only from hearsay of her “word” (v. 39a – cf. v. 29). In other words: “The Samaritans believe first on the basis of the indirect word by the Samaritan “woman who testified about Jesus and then on the basis of their own experience of Jesus’ words”³⁴⁵ (cf. vv. 39a, 41).

The Samaritan woman/housewife (cf. vv. 28–30) confessed the citizen of “Sychar” as His female “disciples”³⁴⁶ that Jesus is the “Christ” (vv. 25c, 29e – note also the titles³⁴⁷ in her mouth: the “Jew” [v. 9b], the “Lord” [vv. 11b, 15b, 19b], a “prophet” [v. 19c]) like Martha (cf. John 11:27) and Mary of Magdalene (cf. 20:18) – note the Galilean women in John 19:25; Mark 15:40–41; 16:1; Matthew 27:55–56, 61; Luke 8:2–3; 10:38–42; 23:49; 24:1, 10. At the end, the Samarian citizen of “Sychar” believed in Him (cf. vv. 39–42) as the “Saviour of the world” (v. 42d and Judges 3:9, 15; Esther 8:12; Wisdom of Solomon 16:7). This messianic title is like a “final chord”³⁴⁸ of Jesus’ meeting with the Samaritans – note “the contrast between the more open faith of the Samaritans and the less adequate belief of those at Jerusalem (cf. John 2:23–25) and Nicodemus”³⁴⁹ (cf. 3:1–21).

2.2.9 First Setting as a Journey Note³⁵⁰ (vv. 43–45³⁵¹)

As in verses 1–6, we have a double setting (cf. vv. 43–45, 46a–c) here again.

v. 43: The Fourth Evangelist continues with a journey note of Jesus’ renewed coming to “Galilee” (cf. v. 3) with the same words “the two days” (in Greek “dúo heméras” in vv. 40c, 43) to bridge the scenic-dialogical scene in verses 4–42 with the story of His distant healing of the royal official’s son from Capernaum in Galilee in verses 46–53/54. The name of the northern district “Galilee” (vv. 43, 45a, 46a, 47b, 54b) is the keyword of the journey note in verses 43–45 and of His healing in verses 46–54.

v. 44: A parenthesis of the Evangelist emphasizes that “Jesus” “Himself” pointed “that /a/ prophet” (v. 19c) “{has no} [honour] in the own hometown/country [ ] { }” (cf. Mark 6:4; Matthew 13:57; Luke 4:24).

v. 45: The Evangelist relates that “the Galileans welcomed/received” Jesus, “(having seen) all ( ) that He had done in Jerusalem” during their visit of the Passover “feast(ival)” (vv. 45d, e – cf. John 2.13).

2.2.10 Jesus’ Distant Healing of the Royal Official’s Son from Capernaum in Cana (vv. 46–54³⁵²)

- The Setting (v. 46a–c)

Who: Jesus, the royal official (from Capernaum), his son (in Capernaum)

Where: “from Judea to Galilee” (vv. 43, 45, 47b, 54b), Cana (v. 46a) – Capernaum (v. 46d)

When: during Jesus’ public mission in Galilee – “yesterday at the 7th hour” (v. 52d)

A cross-reference with the first sign at “Cana” in John 2:1–11 and verse 54³⁵³ “where” Jesus “had made water wine” (in Greek “tò húdor oῖnon”in v. 46b and 2:9) introduces a new scenic-dialogical story of the “royal official³⁵⁴’s son” (v. 46c, d₁) from “Capernaum”³⁵⁵ (v. 46d₂ and 2:12; 6:17, 24, 59). Because of his Galilean settlement in Capernaum he was probably a royal official of the King Herod Antipas³⁵⁶ (4 B.C.–39 A.D.) (cf. Luke 8:3), the tetrarch of the district Galilee and Perea.

- The Diagnosis (vv. 46d, 47e)

The royal official came from “Capernaum” (v. 46d) to Jesus at “Cana” (v. 46a) because of his “( ) sick³⁵⁷ (son)” (v. 46d). The distance of both settlements is 26 kilometres³⁵⁸ – a one-day trip³⁵⁹ (cf. v. 52d).

- The Double Request by the Royal Official (vv. 47–49)

v. 47: The “father” (v. 53a) of the sick “boy/child” (vv. 49c, 51d) “heard” from hearsay that “Jesus had come from Judea to Galilee” (cf. vv. 3, 47b, 54b). Therefore he “came to Him” – note again the verbum compositum “ap-érchomaɩ” in verses 3b, 8a, 28b, 47c – and “requested/begged/asked” Him as an indirect questioning:

Please “come down”³⁶⁰ from “Cana” about 300 metres above sea-level to “Capernaum” near the northwest corner of the “Sea of Galilee/Tiberias” “and

heal”³⁶¹ my “son” who is “close to die” (cf. v. 49b, c).

v. 48: “Jesus” said a critical word regarding of the faith in wonders³⁶² (cf. John 2:18, 23–25 and Mark 8:11; Matthew 12:38; 16:1; Luke 11:16, 29; 23:8; 1 Corinthians 1:22) to the royal official: “Unless you (see) signs and wonders³⁶³ ( ),

you /do/ not believe.”

v. 49: As in verse 47, the “royal official” (intensively) begged Him again:

“Lord” (vv. 11b, 15b, 19b),

“come down” (vv. 47d, 51a)

“before (my) boy/child ( )” (v. 51d) “dies” (cf. v. 47e).

- Jesus’ Distant Healing with His Word (v. 50a–b)

After His request, “Jesus” gave him the order – note the imperative:

“Go, (your) son ( ) lives” or “/is/ alive” (cf. v. 51d and Mark 7:29) – note the opposite verb “die” in verses 47e, 49c.

- Declaration of the Healing (vv. 50c–53d)

v. 50c: Because of his “believing”/faith³⁶⁴ in Jesus’ “word” (cf. Romans 10:17) his son was cured. So the royal official is a “model of faith” according to the Fourth Gospel (cf. Matthew 8:10; 15:28; Luke 7:9).

v. 51: During his one-day way home from Cana to Capernaum (cf. v. 46a, d) the royal official’s “servants”³⁶⁵ went to “meet”³⁶⁶ him, saying with the same words of Jesus’ promise (cf. v. 50b) in the form of an indirect speech: Your “boy/child³⁶⁷ was living/alive”.

v. 52: The royal official questioned his servants the “hour when” his son’s “fever”³⁶⁸ (cf. Mark 1:31; Matthew 8:15; Luke 4:38–39) started to “get better”. Their answer was: “Yesterday³⁶⁹ at the seventh hour” (= 1 p.m.) –

v. 53: just at this moment “when (Jesus) said /to/ him ( ): “(Your) son ( ) lives”/“/is/ alive” (vv. 50b, 51d, 53d). The royal official “realized ( )” that. At home of the faithful royal official at Capernaum, “the father” (cf. Mark 7:25; Matthew 15:22) found his son well. According to the Hebrew Bible, “God was impressed by the faith of Abraham to save other people. So, in the New Testament, Jesus is impressed by the faith of one man to exercise his power in favour of someone else”³⁷⁰, because God, the Creator, and also His Son Jesus are there for everybody else. Jesus, the healer and the Savour, gave life to the royal official’s son (cf. vv. 50b, 51d, 53d).

- Reaction of the Royal Official (v. 53e)

Therefore the royal official as the “pater familias”³⁷¹ and his “whole household” – that means his wife and his children as well as His (male and female) servants – let themselves be baptized and become a “familia dei”³⁷² (cf., for example, Acts 10:2; 11:14; 16:15, 31–34; 18:8; 1 Corinthians 1:16) who follow/ed God’s criteria and Jesus’ steps in word and deed/action – then and now.

- The Comment by the Evangelist (v. 54)

The Fourth Evangelist concludes the “story” of Jesus’ distant healing of the royal official’s son” (cf. vv. 46–53) in Cana (cf. John 2:1, 11) as “the second sign” (cf. Exodus 4:8) – note the counting of the “first sign” in 2:11 and the “second sign” in verse 54a – of seven signs (cf. 2:1–11; 4:46–53; 5:1–18; 6:1–15, 16–21/24; 9:1–7/42;11:1–45). The Fourth Evangelist also concludes the narrative cycle of Jesus’ public mission “from Cana to Cana” (cf. 2:1–4:54³⁷³) in the districts “Galilee” (vv. 3b, 47b, 54b) and “Judea” (vv. 3a, 47b, 54b).

Chapter 5

2.3 Jesus and the Jewish Feasts (5:1–10:42³⁷⁴)

After the scenic-dialogical part “From Cana to Cana” (cf. 2:1–4:54), the Fourth Evangelist structured a “new part” of narrative stories and dialogues as a scenic-dialogical scene (cf. 5:1–10:42) during Jesus’ stays in Jerusalem because of the Jewish festivals (in Greek “heorté” in 5:1; 6:4; 7:2, 8, 10–11, 14, 37). With Chapter 11 Jesus starts His last days/Passion, Death and Resurrection around (cf. 11:1–12:11) and in Jerusalem (cf. v. 12–20:29).

Microstructure of John 5

Jesus’ third healing of a lame man on the Sabbath (cf. vv. 1–9 – note also John 9:1–7/41; Mark 3:1–6/Matthew 12:9–14/Luke 6:6–11; 13:10–17; 14:1–6) is the reason for a controversial discussion during the hearing (cf. vv. 10–18 and John 1:19–28; 9:8–34; 18:13–14, 19–24) of the cured man by “the Jews” (cf. vv. 10–13, 15) which becomes a (Christological) “monologue”³⁷⁵ (cf. vv. 19–47 – in two parts in vv. 19–30, 31–47) as His legitimation³⁷⁶ (cf. v. 17). The first part of His speech in verses 19–30 has the topic of His relationship with God the Father that Jesus “does nothing of himself, but the Father has given all things to him.” The second part in verses 31–47 emphasizes with “five arguments” that “God (Another) has testified on Jesus’ behalf” (cf. vv. 36b–38, 43); “so also” John the Baptist (cf. v. 36a), “and the works that Jesus is doing” (cf. vv. 36b–d), “and Scripture” (cf. vv. 39, 47), “and finally Moses who wrote about Jesus”³⁷⁷ (cf. vv. 45–46).

2.3.1 His Second Journey³⁷⁸ (to Jerusalem) (v. 1) and the Healing at the Pool (vv. 2–18)

- The Setting (vv. 1–3/4)

Who: Jesus, a lame man, other blind people, lame men, (v. 3), “the Jews” (vv. 10, 12, 15–16, 18)

Where: the “Pool of ‘Beth-…’” in Jerusalem (v. 2)

When: “a Jewish feast” (v. 1a), “on the Sabbath” (vv. 9d, 10b, 18c)

v. 1: “After” (in Greek “metà taũta” in vv. 1a, 14a and 3.22; 6:1; 7:1; 19:38; 21:1) the healing of the royal official’s son (cf. 4:43–54), Jesus, the Jew, “went up … to Jerusalem” (between 606 and 826 metres above sea-level – in Greek “eɩs Hierosóluma” in 2:13; 11:55; 12:12), the religious centre of the Jews, to visit a “feast of the Jews” (in Greek “heortè tõn ’Ioudaías” in v. 1a and 6:4; 7:2) as a pilgrim (cf. Exodus 23:14–17; 34:23–24).

v. 2: The scene of His healing of a lame man took place “in … Jerusalem” (in Greek “en toῖs Hierosolúmoɩs” in John 2:23; 4:20–21, 45; 10:22) by the so-called “Sheep³⁷⁹ Gate” (cf. Nehemiah 3:1, 32; 12:39) where is the “so-called”³⁸⁰ “Pool”³⁸¹ (cf. John 9:7) of “Bethesda”³⁸² (= “house of mercy”³⁸³), “Bethsaida”³⁸⁴, “Bethzathà”³⁸⁵, Belzethà³⁸⁶ which has “five” roofed/covered “colonnades”³⁸⁷ to divide the pool into sections.

v. 3: The Fourth Evangelist relates that there “lay³⁸⁸ a multitude of invalids³⁸⁹”. He lists: “blind³⁹⁰, lame³⁹¹ paralyzed³⁹²” – note the allusion to the prophet Isaiah 26:19; 29:18; 35:5–6; 61:1 in Luke 7:22/Matthew 11:5 – who were [“waiting /for/ (moving) of the water ( )”.

v. 4: “/For an/ angel of the Lord, went down at certain seasons into the pool, and stirred the water: Whoever stepped in first after the stirring of the water was healed of whatever disease s/he had] – note the text-critical remarks by Nestle-Aland, Novum Testamentum Graece.

- The Healing of a Lame Man at the Pool of Bethesda on the Sabbath (vv. 4–9)

+ The Diagnose (v. 5)

One “man” was “there” who “had (his) sickness³⁹³ ( )” about “thirty-eight years” (cf. Deuteronomy 2:7, 14).

+ Jesus’ Initiative (vv. 6–7)

v. 6: Jesus realized/“saw” (in Greek “horáo”) this man “lying” (vv. 3a, 6a) there and “knew” (cf., for example, John 6:15; 13:1) of his 38-year-long (cf. John 9:1; Mark 5:21; 9:21; Luke 8:29; 13:11, 16) suffering, “saying”: “/Do/ you want /to/ (be) healed³⁹⁴ ( )”?

v. 7: The answer of the “sick” man emphasizes his necessity for help: “Lord, ( ) [ ] I have [no] (person) to “{ } put me into the pool {when / / the water /is stirred up/} and while I am going another /goes/steps down/ before me / /”

+ Jesus’ Healing by Word (v. 8)

Then Jesus said to this man in the form of an order (cf. Mark 2:9d–f, 11; Matthew 9:6d–f₁; Luke 5:25) – note the three imperatives³⁹⁵:

“Rise/get up” (in Greek “egeíro” in Mark 2:9d, 11b/Matthew 9:6d/Luke 5:23c₁, 25)

“pick/take up (your) bed³⁹⁶”/stretcher ( ), “and

walk away” – note the parallel with verses 9b–c, 10d, 11c–d, 12c–d and Mark 2:9e–f, 11c–d₁/Matthew 9:6e–f₁; Luke 5:23c₂.

+ Note on the Healing (v. 9)

“Immediately”³⁹⁷ the man was “healed” (vv. 6d, 9a, 11b, 14b, 15c) and

“picked/took up (his) bed ( )” (vv. 8c, 9b, 10d, 11c and Mark 2:12b; Luke 5:25b) – note the parallel with verses 8b, 11d, 12c – “and

walked away” – note also the parallel with verses 8c, 11d, 12d.

The Fourth Evangelist emphasizes that this healing was on “the Sabbath³⁹⁸” (vv. 9d, 10b, 16b, 18b and 7:23; 9:14, 16).

- The Reaction of “the Jews” as a Dialogue (vv. 10–18)

+ “The Jews” and the Healed Man (vv. 10–13)

v. 10: Because of “the Sabbath” (vv. 9d, 10b, 16b, 18b and 7:23; 9:14, 16), “the Jews” (vv. 10a, 15a₂, 16a, 18a) as “judges” of the Jewish authority in Jerusalem “said” to the “healed”³⁹⁹ man: “(/It/ is the Sabbath ( ),

and /it is/ not allowed/lawful⁴⁰⁰ /for/ you” (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15 and Mark 2:24/Matthew 12:2/Luke 6:2⁴⁰¹)

“to pick/take up [your] bed [ ]” (vv. 8c, 9b, 10d, 11c).

v. 11: He answered them that his “Healer” (in Greek “hugɩós” in vv. 6d, 9a, 11b, 14b, 15c) had said to him:

“Pick/take up (your) bed ( ), and

walk away” (vv. 8c–d, 12c–d).

v. 12: “The Jews” (vv. 10a, 15a₂, 16a, 18a) “asked him”:

“Who is the person

who said /to/ you:

‘Pick/take up” [(your) bed ( )], and

walk away’”? (vv. 8c–d, 11c–d).

v. 13: The Fourth Evangelist explains that the “healed”⁴⁰² man did “not know” the identity⁴⁰³ (“who” in vv. 12b, 13a₂ and, for example, 4:10; 18:4, 7–8) of his healer because of the large “crowd”, Jesus “slipped away”⁴⁰⁴ from there.

+ Jesus and the Cured Man (v. 14)

“Afterward” (in Greek “metà taũta” in vv. 1a, 14a) “(Jesus) found ( )” the cured man “in the Temple and said /to/ him”:

“See” (in Greek “horáo”), “(you are) well/healed ( ).

[ ] Sin⁴⁰⁵ [no more]” (cf. John 8:11; Luke 5:21; 7:49) – note the imperatives –,

“that nothing worse⁴⁰⁶ [/may/ happen] /to/ you …”

The Cured Man and “the Jews” (v. 15)

Then the cured man “went away”⁴⁰⁷ and informed/“told” (cf. John 11:46, 57) “the Jews” (vv. 10a, 15a₂, 16a, 18a) that “Jesus” was his “healer” (in Greek “ho poɩésas autòn hugɩē” = who did/made him well in vv. 11b, 15c). In contrast to the man cured blind in Chapter 9, the man healed here is not a witness of Jesus, but an informant for “the Jews”⁴⁰⁸.

+ “The Jews” and Jesus (vv. 16–18)

v. 16: The phrase “… this was why … ‘the Jews’” (in Greek “… dɩà toũto … ‘hoɩ ’Ioudaῖoɩ’” in vv. 16a, 18a⁴⁰⁹) introduces and concludes the discussion in the form of an inclusion. Because of His breaking of “the Sabbath” (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15 – note vv. 16b, 18b and 9:16) “the Jews” were “persecuting⁴¹⁰ … Jesus” (cf. John 15:20).

v. 17: The second reason – blasphemy (cf. Exodus 20:7; 22:27; Leviticus 24:15–16; Numbers 15:30–31; Deuteronomy 5:11; 18:20 – note v. 18c–d and John 10:33; 19:7) – for Jesus’ “persecuting” by the Jewish aristocrats was His answer in the form of a parallelism/climax of their “unity of working”⁴¹¹:

“(My) Father ( ) [ ] is working⁴¹² [until now]” (cf. 1 John 2:9 and 1 Corinthians 8:7; 15:6),

and I am working”. For Jewish eyes/ears, it is against the monotheism according to Decalogue (cf. Exodus 20:3/Deuteronomy 5:7).

v. 18: Both⁴¹³ reasons – Jesus as Sabbath breaker (in Greek “éluen tò sábbaton” in v. 18b) and blasphemer in “[ ] (making) Himself ( ) [equal]” (in Greek “ísos”) – more in the sense of the term “homooúsɩos” according to the Nicene Creed from 325 A.D. – “with God” (cf. v. 18c–d and John 10:33, 36; 19:7) – were the basis for their “seeking” (in Greek “zetéo” in v. 18a and 7:1, 19–20, 25, 30; 8:37, 40; 10:39; 11:8; 18:4, 7–8; 19:12) to “kill Him” (in Greek “apokteíno” in v. 18a and in 7:1, 19–20, 25; 8:22, 37, 40; 11:53; 12:10; 16:2; 18:31 – Matthew 12:14).

2.3.2 Jesus’ Self-Revelation as the Son of God (vv. 19–47)

- Jesus’ Doing in God as His “Son” (vv. 19–30)

v. 19: The Johannine typical introductory statement “amen, amen, I tell you” in verses 19a, 24a, 25a introduces the first part (cf. vv. 19–30) of His speech (cf. vv. 19–47). Because of His statement in verse 17b–c which “the Jews” understood in the sense of a “ditheism”⁴¹⁴, Jesus, the “Son of God” (v. 25c) respectively “Son of Man” (v. 27c ) – in Greek “huɩós” as a keyword in verses 19c, f, 20a, 21b, 22b, 23a, c, 25c, 26b, 27c – justifies the view of His mutual relationship with the heavenly “FATHER” (in Greek “patér” in vv. 17b, 18c[, d], 19d, 20a, 21a, 22a, 23b, d, 26a, 36b, e, 37a, 43a, 45b):

“( ) [The Son] can [ ] do (nothing) of His own” – note the verses 19c, 30a as an inclusion⁴¹⁵ –

but only “what He sees” (in Greek “blépo”) “the FATHER doing” – note the verbum simplex “poɩéo” as a keyword in verses 11b, 15d, 16b, 18b, 19c–f, 20c, 27b, 29b, 30a, 36d. Therefore for “whatever” the “FATHER” “does

that … the Son ( ) does (likewise)” (in Greek “homoíos” in v. 19f and John 6:11; 21:13) – note the parallelism/climax⁴¹⁶/same structure (“FATHER” + verb – “SON” + verb) as in verses 17b–c, 21a, b, 23a, b, c, d, 26a, c.

v. 20: Jesus emphasizes God as His pre-existence/“basis”:

“(For) the ( ) FATHER loves” (in Greek “phɩléo” in v. 20a and in 3:35; 10:17; 15:9; 17:23–26) “the SON and [ ] shows Him” (v. 20a, c and John 3:11, 32; 8:38; 1 John 1:1) “[all]

that He Himself is doing.

And greater⁴¹⁷ {works⁴¹⁸}” (cf. vv. 17b, c, 20c, 36b, d – please do not understand this in a quantivative rather in a qualitative⁴¹⁹ sense) “than these will be show Him { },

so that you /may/ amazed/marvel” (in Greek “thaumázo” in vv. 20d, 28a).

v. 21: He continues in a soteriological/eschatological⁴²⁰ sense:

“(For) as ( ) the FATHER” (vv. 21, 26a) “raises the dead and gives /them/ life” (in Greek “zoopoɩéo” in v. 21a, b and 6:63 – cf., for example, Deuteronomy 32:39; 1 Samuel 2:6; 2 Kings 5:7; Hosea 6:2) “so also the SON ( ) gives life (/to/ whom He will)”.

vv. 22–23: He explains His view with the help of a correction⁴²¹ (“not … but”):

“… The FATHER judges⁴²² no one,

but ( ) [ ] /has/ given” (in Greek “dídomɩ” in vv. 22b, 26b, 27a, 36b and, for example, John 1:12; 3:16; 6:27, 31–34, 37, 39, 51–52) “[all] (judgement) /to/ the SON,

that all” – the “children of God”, the Creator⁴²³ – “/may/ honour⁴²⁴ the SON,

/just/ as they honour the FATHER.”

In the negative way (cf. John 12:48; 15:23; Luke 10:16; 1 John 2:23), it means:

“Whoever /does/ not honour the SON,

/does/ not honour the FATHER who sent Him” (vv. 23d₂, 24b₂, 30e, 37a and John 4:43; 6:38–39, 44; 7:16, 28, 33; 8:16, 18, 26, 29; 9:4; 12:44–45, 49; 13:20; 14:24; 15:21; 16:5).

v. 24: Again the Johannine introductory phrase (cf. vv. 19a, 25a) emphasizes with a second correction⁴²⁵ in the present tense that whoever “hears” (vv. 24b, 25c, d, 28c, 30b, 37b – cf., for example, Deuteronomy 4:1; 5:1; 9:1; Romans 10:18) His “word” (cf. 8:51) “and believes /in/” God the FATHER “who sent” (vv. 23d₂, 24b, 30e, 37a) Jesus, His SON,

“has (eternal) life⁴²⁶ ( )” (cf. vv. 24d, 39c and in John 3:15–16, 36; 4:14, 36; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2–3; 1 John 1:2; 2:25; 3:15; 5:11, 13, 20)

“and ( ) He /does/ not come (into judgement)” (cf. John 3:18),

“but has passed/crossed⁴²⁷ over from … death” (cf. 8:51) “in the/to life” (vv. 24d, e, 26a, b, 29a, 39c, 40b). In other words: To hear Jesus, God’s SON, means to believe in God the FATHER who is the giver of eternal life after our death on earth.

v. 25: The introductory statement (cf. vv. 19a, 24a) also introduces a new soteriological/“presentical-eschatological”⁴²⁸ promise: “(/An/ hour⁴²⁹) comes ( )” (note the present tense in vv. 25a, 28b), “and now is” (cf. 4:23) here,

“when the dead will hear the voice⁴³⁰ of ‘the Son of God’” – note the messianic title in Greek “ho huɩòs toũ theoũ” in v. 25c and in John 1:34, 49; 3:18; 10:36; 11:4, 27; 19:7; 20:31; 1 John 3:8; 4:15; 5:5, 10, 12–13, 20 –

“and those who hear will live⁴³¹”.

v. 26: “(For) as ( ) the FATHER” (vv. 21a, 26a) “has life in Himself” (v. 26a, c)

“so [ ] { } He has given” (vv. 22b, 26b, 27a, 36b) “the SON} [also]

/to have/ life / / in Himself” (cf. John 1:4–5; 14:6; 1 John 1:2).

v. 27: “And (He has given Him) authority⁴³² ( )

(to do)”/execute “judgement ( )” (vv. 22b, 24c₂, 27b, 29c, 30c – cf., for example, Matthew 25:31–46; Acts 10:42)

“because [/He/ is] /the/ ‘Son of Man’ [ ]” – note the messianic title in Greek “ho huɩòs (toũ) ánthropoũ” in John 1:51; 3:13–14; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31 and Daniel 7:13–14.

v. 28: Do “not be amazed/marvel” (vv. 20d, 28a) “/at/ this,

that ( ) /the/ hour (comes)” (vv. 25a, 28b, 35b and John 2:4; 4:21, 23; 7:30; 8:20; 13:1; 16:[2, 4,] 21, 25, 32; 17:1)

“when all who /are/ in the tombs/graves⁴³³” (cf. Isaiah 26:19 [LXX]; Ezekiel 37:12) “will hear” (in Greek “akoúo” in vv. 24b, 25c, d, 28c, 30b, 37b and John 11:41–42)” (His) voice ( )” (vv. 25c, 28c, 37b and 11:43)

v. 29: “and come out”⁴³⁴ – note Lazarus’ raising in 11:38, 40–44 as a “proto-type” of His soteriological/eschatological statement here.

Jesus continues with the help of a contrast/alternative⁴³⁵ of “good”⁴³⁶ – “evil”⁴³⁷ as either (in Latin “aut”) the “raising of life” or (“aut”) the “raising of judgement” (cf., for example, Daniel 12:2; Matthew 7:21; 25:46; Acts 24:15; 2 Corinthians 5:10; Revelation 20:13): The result of the faithful – “those /who … ( ) have/ done” (in Greek “poɩéo” in vv. 11b, 15d, 16b, 18b, 19c–f, 20c, 27b, 29b, 30a, 36d) what is “(good)” – will be in a positive way as a “raising” (in Greek “anástasɩs” in v. 29b, c and in John 11:24–25) “of” their (eternal) “life” (vv. 24d, e, 26a, b, 29a, 39c, 40b) at the “Last Day” (cf. 6:39–40, 44, 54; 12:48).

However, “those /who/ … ( ) have practiced/realized” (in Greek “prásso” in v. 29c and 3:20) what is “(evil)” (cf. v. 29c and John 3:20; Romans 9:11; 2 Corinthians 5:10) will be “in /the/ raising of judgement” (vv. 22b, 24c₂, 27b, 29c, 30c).

v. 30: Jesus sums up with the help of an inclusion⁴³⁸/parallelism (cf. vv. 19a, 30a) and a correction⁴³⁹ (“not … but” in v. 30d, e as in vv. 22a, b, 24c₂, d, 31b, 32a, 34a, b, 41, 42a) in the sense of a “synthesis” of His “thesis” in verses 17b–c, 19b–20d:

“( ) [I] can [ ] do (nothing) of His own”

only “as I hear” (vv. 24b, 25c, d, 28c, 30b, 37b) – “I judge” (vv. 22a, 30b₂)

“and (my) judgement” (vv. 22b, 24c₂, 27b, 29c, 30c) “( ) [is] just⁴⁴⁰ [ ]

because { } I seek {not} /My/ will / /

but the will of sending Me” (vv. 23d₂, 24b, 30e, 37a).

“God is Jesus’ Father, and the Father has given to the Son power over life and death. […] The Lord our God is one. The answer in 5:19–30 is subtle: the Son does nothing of himself, but the Father has given all things to him.”⁴⁴¹

- Some Arguments as Testimony for Jesus (vv. 31–47)

Jesus justifies His view (vv. 17b–c, 19b–20/30) with the help of same arguments – God the FATHER (cf. vv. 32, 36b/37–38), John the Baptist (cf. vv. 33–36a), Jesus’ works (cf. v. 36b–e), the Scriptures (cf. v. 39) – Moses/Torah (cf. vv. 45c–47b⁴⁴²) – as follows:

He concludes the topic of testimony for Him (cf. vv. 31–47) with an antithetic parallelism (cf. vv. 31b, 32c as in John 8:13–14) as a contrast/correction⁴⁴³ (“n o t … b u t”) (cf. vv. 31–32) – first, in a negative way:

+ God the FATHER ([v]v. [31–]32)

v. 31: “If I /alone/ testify about Myself” (in Greek “marturéo perì emautoũ/emoũ” in vv. 31a, 32a, d, 36e, 37a₂, 39c₂ and in John 1:7–8, 15; 7:7; 8:14, 18; 10:25; 15:26; 18:23; 21:24; 1 John 5:9–10)

My testimony⁴⁴⁴ is n o t true” (vv. 31b, 32c and John 8:13).

v. 32: “b u t /there/ is /another/ who testifies about Me” (vv. 31a, 32a, d, 36e, 37a₂, 39c₂)

“and I know that

( ) the testimony which testifies about Me) [is] (true)” (vv. 31b, 32c and John 1:7; 3:11, 32; 8:14; 19:35; 21:24; 1 John 5:9–10; 3 John 12)”.

+ John the Baptist (vv. 33–36a)

v. 33: As the FATHER (cf. vv. 33a–36a – note the inclusion) “John” (vv. 33a, 36a and John 1:7, 19–34) the Baptist has also “testified to the truth⁴⁴⁵” (cf. vv. 31b, 32c and John 18:37; 3 John 3).

v. 34: Jesus emphasizes that He does “not” accept “human” (in Greek “anthrópou/anthrópon in vv. 34a, 41) “testimony”,

“but”⁴⁴⁶ He “( ) says (these) /things/ that you /may/ be saved⁴⁴⁷” (cf. John 3:17; 10:9; 12:47).

v. 35: According to Jesus’ metaphor, John the Baptist is like a “lamp” (in Greek “lúchnos” in v. 35a and in Mark 4:21; Matthew 5:15; 6:22; Luke 8:16; 11:33–34, 36; 12:35; 15:8) which was “burning” (in Greek “kaío” in v. 35b₁ and in John 15:6) “and shining” (in Greek “phaíno” in v. 35b₂ and in John 1:5; 1 John 2:8). Especially Jesus’ Jewish opponents were “willing” (vv. 35b, 40a) “to enjoy for /a/ while in” John the Baptist’s “light”⁴⁴⁸ (in Greek “phõs” in v. 35c and in John 1:7–8).

v. 36: Jesus emphasizes with the help of a comparative that His “testimony /is/ greater” (vv. 20c, 36a) “/than that/ of John” (vv. 33a, 36a).

+ Jesus’ Works (v. 36b–e)

Jesus’ third argument for His testimony are His “accomplished”⁴⁴⁹ (cf. John 4:34; 17:4) “works” (vv. 20c, 36b, d and 10:25, 38; 14:11–12) which “the FATHER has given” (vv. 22b, 26b, 27a, 36b) and “s e n t” (in Greek “apostéllo” in vv. 33a, 36e, 38b) Him.

+ God the FATHER (vv. 36b/37–38)

v. 37: For Jesus is “the FATHER who sent” (in Greek “pémpo” in vv. 23d₂, 24b₂, 30e, 37a) Him an important argument for His testimony but “neither” the Jewish aristocrats/people have “heard” (vv. 24b, 25c, d, 28c, 30b, 37b) God’s “voice” (vv. 25c, 28c, 37b), “nor” they have “seen” (in Greek “horáo” in v. 37c and in John 1:18; 6:46; 14:9; 1 John 4:12) His “form”⁴⁵⁰ (cf. Deuteronomy 4:12).

v. 38: Therefore Jesus continues His accusation that they did “… ( ) not have” God’s “(word) in” them (cf. 1 John 2:14, 24; 3:24) and so, they did “not believe” (vv. 38c, 47a and 3John :12, 18; 4:48; 6:36; 8:24, 45–46; 10:25–26, 37–38; 14:10; 16:9 – please do not use the term unbelieving/unbelief!⁴⁵¹) in Him “who s e n t” (vv. 33a, 36e, 38b) Jesus, His SON.

+ The Scriptures/Hebrew Bible (vv. 39–47)

v. 39: Jesus’ next argument is their “searching⁴⁵² /of/ the Scriptures⁴⁵³” – the so-called “TaNaK”⁴⁵⁴ (cf. Mark 12:24; 14:49; Matthew 21:42; 22:29; 26:54, 56; Luke 24:27, 32, 45) – in order to find “(eternal) life ( )” (vv. 24d, 39c) “in them” which “testify about” Him(, the giver of “(eternal) life ( )”).

v. 40: Jesus realizes that they “( ) will” (vv. 35b, 40a) “(not) come to” Him who “have life” – “eternal life” – for them. In other words: Jesus’ Jewish opponents did not want a relationship with Him as the “Son of God” and their “Saviour” (v. 34c) because of the Torah/Law of Moses.

v. 41: As in verse 34, Jesus emphasizes with the help of a correction⁴⁵⁵ (“not … but”) that He does “(not accept/receive) glory⁴⁵⁶” (vv. 41, 44b, c) “from human” (vv. 34a, 41) “/beings/” (cf. 1 Thessalonians 2:6),

v. 42: “but” He “knows” (cf., for example, vv. 6a, 42a and John 1:48; 2:24; 6:15) His Jewish opponents that they do “(not have) the love of God ( ) (with-)in” them (cf. Luke 11:42; 1 John 2:15).

v. 43: Then He warns them in the form of an antithetic parallelism/a contrast in verses 43–44:

“I have come in the name of (My) FATHER ( )” (cf., for example, John 10:25),

and you /do/ not accept/receive Me” (cf. 1:11).

Jesus continues with a prophecy/prediction as a “futurum propheticum”⁴⁵⁷:

“If another comes in [/his/ … own] … name [ ],

{} you will accept/receive {him}” (cf. Mark 13:6; Matthew 24:5; Luke 21:8).

v. 44: “How” (in Greek “põs” in vv. 44a, 47b – note the inclusion) “can you believe” (in Greek “pɩsteúo” in vv. 24b, 38c, 44a, 46a, b, 47a)

when “( ) you accept/receive (glory” (vv. 41, 44b, c) “from /one/ another)” (cf. Matthew 23:5–7)

“and” do “[not seek] the glory from the only God [ ]” (cf. John 12:43 and Romans 2:29; 1 Timothy 1:17 – Deuteronomy 6:4; 2 Kings 19:15, 19; Isaiah 37:20; Daniel 3:45 [LXX]).

v. 45: Do “not think

that I will accuse⁴⁵⁸ you to the FATHER.

/There/ is /one/

who accuses you:

Moses⁴⁵⁹” (cf., John 7:19), “on whom, you have set /your/ hope⁴⁶⁰”.

v. 46: “For if you believed Moses” (cf. Exodus 14:31),

“you would believe … Me for … ( ) … he wrote (/of/ Me)” in the Torah as the so-called “books/Law of Moses” which are epigraphical, that means another author/s respectively editor/s published these five books – these are Genesis, Exodus, Leviticus, Numbers, Deuteronomy – in using the name of the Jewish authority “Moses”.

v. 47: “(But) if ( ) [you /do/ not believe⁴⁶¹]” (vv. 38c, 47a) “/his/ writings⁴⁶² [ ]” (cf. Luke 16:31)

“how” (vv. 44a, 47b) “{will you believe} My words⁴⁶³ { }?”

Chapter 6

After Jesus’ multiplication of the five loaves of bread and two fish for about 5,000 men (cf. 6:1–15) and His walking on the water (cf. vv. 16–21) as His (marvelous) deeds, the main topic of Jesus’ dialogical⁴⁶⁴ discourse of “the Bread of Life” (cf. vv. 25b–58) as a homily⁴⁶⁵ respectively as “a deeper lesson”⁴⁶⁶ with several quotations⁴⁶⁷ of the Hebrew Bible that we Christians called “Old Testament”, centres on verse 31c: “He gave them bread from Heaven to eat” and “I am the Bread of Life” (v. 35b). Chapter 6 focuses on the topic of Jesus as “the Bread of Life”.

The story of the multiplication of the bread and His feeding of 5,000 is like an overture of the sixth chapter. The multiplication of the loaves is structured with the help of the phrase “after this” in verse 1a and the preposition “then” in verses 5a, 11a, 13a, 14a, 15a.

The reflection about Jesus’ saying in verse 31 which is in the form of a dialogue between the Jew Jesus and “the Jewish people” is structured with the help of both

- “I am the Bread of Life” in verses 35b and 48;

- the introductory phrase “amen, amen I said to them” in verses 26b, 32b, 47a, 53b.

In the midst of the (Eucharistic) discourse, somebody – “the Jews” (vv. 41a, 52a) and some disciples of Jesus (cf. vv. 60–61, 64, 66) – intervene and contradict Jesus’ self-revelation⁴⁶⁸. Step by step, the Fourth Evangelist meditates the sense of this sentence of Jesus as “the Bread of Life” and “the giver of the bread” like a new Moses in six steps⁴⁶⁹:

- First dialogue between the crowd and Jesus (vv. 25b–27)

- Second dialogue between the crowd and Jesus (vv. 28–29)

- Third dialogue between the crowd and Jesus (vv. 30–33)

- Fourth dialogue between the crowd and Jesus (vv. 34–40)

- Fifth dialogue between “the Jews” and Jesus (vv. 41–51)

- Jesus’ Eucharistic Discourse (6th) as a monologue⁴⁷⁰ (vv. 52–58/59)

After the discourse about Jesus as the (sacramental) “Bread of (eternal) Life” (cf. vv. 25b–58/59) and as the divine “Son of Man”, the verses 60–71 resume the murmuring criticism of verses 41a, 43b and 52a to describe a mounting crisis of faith of His disciples. His Eucharistic discourse is the source of division and disbelief of His disciples.

“HERE is a passage … with tragedy, for in it is the beginning of the end. There was a time when men came to Jesus in large numbers” (cf. 2:23; 4:1–3, 39, 45). “Already John launches us on the last act of the tragedy. It is circumstances like these which reveal men’s hearts and show them in their true colours. In these circumstances there were three different attitudes to Jesus:

(i) There was defection. Some turned back and walked with him no more. They drifted away for various reasons. […]

(ii) There was deterioration. It is in Judas above all that we see this. Jesus must have seen in him a man whom he could use for his purposes.” […] (cf. vv. 70–71)

(iii) “There was determination. This is John’s version of Peter’s great confession at Caesarea Philippi (Mark 8: 27; Matthew 16: 13; Luke 9: 18”⁴⁷¹; John 6:68–69)

2.3.3 Jesus’ Multiplication of the Loaves and Fish and the Feeding of 5,000 (vv. 1–15⁴⁷²)

The stories of the feeding in the Gospels are identical in construction and content (cf. Mark 6:32–44; Matthew 14:13–21; Luke 9:10–17; John 6:1–15 and Mark 8:1–10; Matthew 15:32–39 – the second story in the Gospels of Mark and Matthew only differ in the setting of the dialogues, the task of Jesus’ disciples, and the number of the loaves):

Topic

John 6

Mark 6

Matthew 14

Luke 9

“5,000 men”

v. 10d

v. 44

v. 21

-/-

“5 loaves and 2 fish”

vv. 9b, 13b

vv. 38, 41

vv. 17, 19

v. 13

“12 wicker baskets full”

v. 13

v. 43

v. 20

v. 17

Further the texts in the Gospels correspond with the story of the multiplication by the prophet Elisha (cf. 2 Kings 4:42–44⁴⁷³):

Topics

2 Kings 4:42–44

John 6:1–15

- The number of the loaves

v. 42c: “21 ripe grain”

v. 9b: “5 loaves and 2 fish”

- The order to feed the hungry men through servants or His disciples

v. 5

- Their intervention

v. 42d–e

v. 7/Mark 6:37c–d

- The number of people

v. 43b

v. 10d₂: “about 5.000”

- They gave them the loaf

v. 43b: “100 men”

v. 11c–d

- The eating by the men

v. 44a

v. 11e–12a, 13c

- The fragments of the loaves

v. 44a–b

v. 13b: “12 wicker baskets full”

- The Setting (vv. 1–4)

Who: Jesus, the crowds (vv. 2a, 5, 22, 24), His disciples (vv. 3, 8, 12b, 16, 22, 24, 60, 61, 66), Philip (vv. 5, 7), Andrew (v. 8), the boy (v. 9)

Where: Sea of Galilee/Tiberias (v. 1a), mountainside (v. 3a)

When: “near the Passover” (v. 4)

v. 1: After the typical Johannine phrase “after this”⁴⁷⁴ the Evangelist names the place of the feeding of 5,000 with the help of an “itinerary”⁴⁷⁵ “the far shore of the Sea of Galilee” (cf. vv. 16–19, 22, 25) also called “Sea of Tiberias” (cf. v. 23 and John 21:1). The traditional site of the feeding of the loaves and fish is Tabgha. The name Tabgha is a distortion of the Greek word “Heptapegon”, that means “Seven Springs”. In the past, seven springs met at this point and flowed into the “Sea of Galilee”.

v. 2: Because of His healings (cf. 4:46; 5:3, 7) as “miraculous sign” (cf. v. 2b–c and 2:18, 23; 4:45 – note also the critical view in v. 26 and in 4:48; 12:37) – the Fourth Evangelist relates seven “signs” (cf. 2:1–11; 4:43–54; 5:1–18; 6:1–15, 16–21; 9:1–7/41; 11:1–44) in the so-called “Book of signs” (cf. 1:19–12:50) – the “crowd” “followed”⁴⁷⁶ Him. He, the “Good Shepherd” (cf. 10:4–5, 27), was their “light … in darkness” (8:12).

v. 3: On the one hand Jesus and His disciples, who “went up” the hillside (in Greek “óros” in vv. 3a, 15d and in Mark 6:46; Matthew 5:1; 14:23; Luke 6:12), are at the centre of this scene. The disciples “sat down” around Jesus as their rabbi and Master.

v. 4: On the other hand take note of the time: “the Passover” (in Greek “Páscha” in John 2:13, 23 [in Jerusalem]; 11:55 [in Jerusalem]; 12:1; 13:1; 18:28, 39; 19:14 – note in the ritual context of the bread the Law according to Leviticus 23:11–15⁴⁷⁷), “the Jewish Feast” (cf. John 2:13; 5:1; 7:2, 10), “was … near” (cf. 2:13; 7:2; 11:55).

- The Crisis/Problem because of the Hungry People (vv. 5–9⁴⁷⁸)

+ The Dialogue between Jesus and Philip (vv. 5–7)

v. 5: Because of His “seeing” (in Greek “theáomaɩ”) the “large crowd”, Jesus asked: “Where shall we” (cf. Numbers 11:13 [LXX] “buy bread⁴⁷⁹ that (these) /may/ eat ( )?” He asked Philip because they were about twelve kilometres respectively nine miles away (cf. John 1:44) from Bethsaida a town where one could buy (cf. 4:8) a great amount of bread.

v. 6: According to a remark by the Evangelist, Jesus, the donor/giver of wine (cf. 2:8–9) and the giver of the living water (cf. 4:11⁴⁸⁰), wanted to “test” (in Greek “peɩrázo” in v. 6b and in 8:6) especially “Philip”⁴⁸¹ (in Greek “Phílɩppos”) to see his reaction and his idea/crisis management. This introduces a dialogue between Him and Philip (cf. vv. 5–7) and afterwards with Andrew (cf. vv. 8–9) in terms of crisis management.

v. 7: The problem/crisis is analysed: Bread is scarce. Usually the problem is solved by “buying bread for this crowd” (v. 5e–f) of people so that they would have enough pieces of bread to be satisfied. Philip started assessing the probable cost and calculated more than “200 denarii”⁴⁸² (cf. John 12:5 and Matthew 20:1–16) – that was eight months’ salary. The financial result was/is: It was more a logistic and less a financial challenge to do it⁴⁸³.

+ The Dialogue between Andrew and Jesus (vv. 8–9)

v. 8: The Galilean fisherman “Andrew”⁴⁸⁴ from Capernaum (cf. Mark 1:29) or from Bethsaida (cf. John 1:44), “the brother of Simon Peter” (cf. 1:40), was pragmatic and suggested an alternative.

v. 9: A “boy” (respectively a “slave” – in Greek “paɩdárɩon”⁴⁸⁵) brought what all that he had: “five” (small) barley “loaves” (vv. 9b, 11a, 13b) and “two” small (dried⁴⁸⁶) “fish”⁴⁸⁷ (cf. vv. 9b, 11d and 21:9–10, 13). The comment is like Philip’s statement in verse 5e–f: “a drop in the ocean” in the sense of a losing venture/undertaking – that is not enough for these people. He will take what little they have and turn it into a great, wonderful feeding of “5,000” (v. 10d₂ and Mark 6:44; Matthew 14:21) men.

- Jesus’ Crisis Management (vv. 10–11)

+ Jesus’ Order (v. 10)

Five loaves for “5,000” men (1 : 1000 = 1‰), not counting the women and children⁴⁸⁸ – in other words: A small quantity of food for a large crowd⁴⁸⁹. In the meantime He directed the crowds to “sit/lay down”⁴⁹⁰ (cf. John 13:12, 25; 21:20) on the “grass”⁴⁹¹ (cf. Psalm 23:2). The Evangelists Matthew and “John” omitted the instruction to form groups of 50 or 100 people set out in Mark 6:40, referring to Exodus 18:21, 25.

+ Jesus’ Blessing of the Loaves and Fish (v. 11)

Analogue to Luke 22:19, like a Jewish housefather during the ritual of the daily Jewish meal, Jesus “took” the (five) loaves, “gave thanks” (in Greek “eucharɩstéo”⁴⁹² in vv. 11b, 23c) in the sense of a blessing⁴⁹³, “distributed”⁴⁹⁴ the “bread” (vv. 5e, 7b, 9b, 11a, 13b) and fish (vv. 9b, 11d and John 21:9, 10, 13) to the hungry people. The Fourth Evangelist remarks that they could eat as “much as they wanted”.

The word was Jesus’ blessing – for God’s help – note the divine, sacramental, Eucharistic aspect;

the deed – with the help of His disciples – was to feed the hungry people – note also the social-ethical⁴⁹⁵ viewpoint. Everything came to the crowds from Jesus through His disciples as His co-workers. On behalf of Jesus, the disciples (“missio”) had to share out the blessed bread to the “community” (“communio”) of people as the “Holy communion”, then and now. The historical, social, and (ecclesiological) theological background (the “Sitz im Leben”) of the feeding stories is the Eucharist of the Early Church because in the first centuries of the Church, the Eucharist was always both “Holy communion” and food. In the Early Church there was always a meal as well (cf. 1 Corinthians 11:17–34).

- The Verification of the End of the Crisis (vv. 12–13)

v. 12: Five loaves to feed no less than 5,000 men plus the women and children. In our eyes, it is impossible, but for God and Jesus, it is not impossible. The outcome of the sharing of both loaves and fish is clear and brief. After the dinner, the crowd who had been hungry was “satisfied”⁴⁹⁶, and there was plenty left over. Therefore Jesus gave the order – note the imperative! – to His disciples to “gather up⁴⁹⁷” (vv. 12c, 13a) “the leftover⁴⁹⁸” (vv. 12c, 13c and Matthew 14:20; Luke 9:17) “pieces/fragments⁴⁹⁹” (vv. 12c, 13b and Mark 6:43; Matthew 14:20; Luke 9:17), “that nothing /may be/ waste/lost”.

v. 13: So they implemented Jesus’ instruction. The result was: “twelve baskets⁵⁰⁰” of “leftovers” (cf. Matthew 14:20; Luke 9:17). These “twelve baskets” represent the “twelve” tribes⁵⁰¹ under the “twelve” disciples, and the crowd represents all of Israel gathered by Jesus.

What had happened? An anonymous member of the crowd brought his own food with him and gave it to the disciples. Someone was not selfish and unwilling to share his five loaves of bread and two fish. After Jesus’ blessing of both and sharing of the meal by His disciples, the outcome of the feeding of the crowds was the wonderful multiplication of the food which was plenty. The feeding consisted of changing selfish people into generous people: With God’s help (Jesus’ blessing) and the sharing of the people’s provisions – “It is more blessed to give than to receive” (Acts 20:35) – everyone had enough to eat.

- The Reaction of the Crowd (vv. 14–15)

v. 14: Because of the “seeing” (in Greek “horáo”) of Jesus’ “doing /of/ signs” (cf. John 2:1–11; 4:43–54; 5:1–18; 6:1–13) the crowd confesses that He is “indeed the prophet” Elijah (cf. 1:21: 4:19; 7:40; 9:17 and especially Deuteronomy 18:15, 18) who “is to come into the world” (cf. John 1:9; 12:46 [“the light”]; 11:27 [“Messiah”, “Son of God”]; 16:28; 18:37 and Genesis 49:10; Isaiah 59:20; Daniel 7:13 etc.). The Samaritans say that He “is Saviour of the world” (John 4:42). According to Jewish tradition, the Messiah/Christ will enter Jerusalem through the so-called “Golden Gate” of the walls of the old city of Jerusalem in front of the Kidron Valley and Mount of Olives.

v. 15: The reaction in the eyes of the Fourth Evangelist was that they would “try ( )” to “make (Him)” their messianic “king” (in Greek “basɩleús” in v. 15c and 1:49; 12:13, 15; 18:33, 37, 39; 19:3, 12, 14–15, 19, 21) – like David or his son Solomon – by force. To avoid this He withdrew to the hills/“mountains” – note “óros” in verse 3a –, “went”⁵⁰² into hiding to be by “Himself” – to pray (cf. Mark 6:46; Matthew 14:23). He needed a “time-out” from all activities and a time for His relationship with God, the Father, for Himself as a silent personal prayer – actio(n) (fifth step of the “Lectio Divina” and contemplation(n) (the fourth step of it), ora et labora (= pray and work/do). Jesus’ prayer as His intimacy with God is the wellspring of His power.

2.3.4 Jesus’ Walking on the Water (vv. 16–21⁵⁰³)

- The Setting (vv. 16–18)

Who: Jesus, His disciples

Where: on the Sea of Galilee/Tiberias (vv. 1, 16b–17b), Capernaum (vv. 17b, 21c)

When: in the “evening” (v. 16a)/“darkness” (v. 17c)

vv. 16–17: As Jesus has a “time-out” in the mountain (v. 15d–e), “(His) disciples ( )” moved to the east side of the “‘Sea’ of Galilee/Tiberias” (v. 1a) by “boat” (in Greek “ploῖon”⁵⁰⁴ in vv. 17a, 19c, 21a, b, 22d, e and in John 21:3, 6) with the destination “Capernaum” (in contrast to “Bethsaida” in Mark 6:45 and “Gennesaret” in Matthew 14:34) on the west side of the “sea” in the “evening” (v. 16a). That is the point of departure in the form of an itinerary⁵⁰⁵ (cf. vv. 16a–17b). The comment by the Fourth Evangelist emphasizes that “(Jesus) had not /yet/ come to them ( )” (v. 17d) after the sunset/“darkness”⁵⁰⁶

(1) in contrast to Jesus as “the Light⁵⁰⁷ of the world” (8:12).

+ The Crisis/Problem/Case

v. 18: The verses 16a–19a situate the disciples alone at sea. As in Mark 4:37/Matthew 8:24, the “sea”/water grew “rough”⁵⁰⁸ (cf. Psalm 107:23–32 or Jonah 1:4–5)

(3) because of the “blowing”⁵⁰⁹ “(strong) wind ( )” (in Greek “ánemos”⁵¹⁰ in v. 18b and in Mark 6:48, 51; Matthew 14:24, 30, 32 – note the genitivus absolutus “anémou megálou pnéontos”)

(2). The (collective) crisis of His disciples on the boat was that they had not found their feet – a German proverb says: “Water has no beams”. The apologetic as a “second point of view” of the biblical text interprets the boat as a symbol of the church⁵¹¹ and in the same way, the state of the sea could represent the hostile forces of the world as persecution, tribulation, torture, sickness, crisis, and other emergency situations, especially of the Early Church in the context of the Roman Empire which pulled the rug out from under it. The three elements (1–3) are symbols of an essential⁵¹² crisis, sickness, threat, fear, death⁵¹³ … – individual or collective.

- The Solution of the Crisis by Jesus (vv. 19–21)

+ Jesus’ Initiative (v. 19)

The Fourth Evangelist remarks that Jesus’ disciples had “rowed⁵¹⁴” (cf. Mark 6:48) “about 25 or 30” – that is about 4:8–5:76 kilometres/3–4 miles – “stadions⁵¹⁵” (cf. Matthew 14:24). In allusion to the theophany tradition in Exodus 33:19, 22; 34:6 and 1 Kings 19:11, they “saw” (in Greek “theoréo”) “Jesus” who was “walking⁵¹⁶” (cf. Mark 6:48–49; Matthew 14:25–26, 29 and Job 9:8) “on the sea” (in Greek “epì tèn/tēs thálassan/thalásses” in vv. 16b, 19b) and coming “near the boat”. The Fourth Evangelist comments their “re-action”⁵¹⁷ as a being “frightened”⁵¹⁸ (vv. 19d, 20c).

+ Jesus’ Saving in Word and Deed (vv. 20–21)

v. 20: As in John 4:26; 13:19; 18:5, 6, 8, Jesus identified⁵¹⁹ Himself to them firstly in the form of the self-proclamation⁵²⁰ using the Greek translation of God’s name YAHWEH in the Septuagint “I am”⁵²¹ (cf. Mark 6:50f; Matthew 14:27c) and secondly by means of an epiphany do “not /be/ afraid” (cf. Mark 6:50g; Matthew 14:27d and John 12:15 – cf., for example, Genesis 15:1; 26:24; Isaiah 41:10; 43:5; 46:3).

v. 21: His disciples were “willing to take” Jesus “into the boat” (vv. 17a, 21a). Just at this moment the crisis is brought to an end – a “happy end” in the sense: “All’s well that ends well”. He and His disciples were on board in a safe place and “immediately”⁵²² they “reached at the land” (cf. Psalm 106:30 [LXX]) at “Capernaum” (v. 17b).

2.3.5 Jesus’ Discourse about the “Bread of Life” from Heaven (vv. 22–59⁵²³)

- The Setting (vv. 22–25a⁵²⁴)

Who: Jesus, (His disciples), the people (5,000 men) who Jesus fed (vv. 22, 24)/“the Jews” (vv. 41, 52)/ “the world” (in Greek “kósmos” in vv. 33, 51), their fathers (vv. 31a, 49, 58c), God the FATHER (vv. 27, 32, 37, 39–40), Moses (v. 32), the prophets (v. 45)

Where: (the synagogue at) Capernaum (vv. 24, 59) – note also the place (properly “Tabgha”) where Jesus fed 5,000 (v. 22) and Tiberias (v. 23)

When: “on the next day” (v. 22a) in the context of verse 4 “near the Passover” – note this is also “near the … Sukkot” (John 7:2)

Verses 22–25 are transitional⁵²⁵ verses to bridge/link the scenic-dialogical⁵²⁶ stories of Jesus’ multiplication of five loaves and two fish and the feeding of 5,000 men in verses 1–15 and His walking on the water in verses 16–21 with His discourse about the “Bread of Life” in verses 25b–58/59.

v. 22: The Fourth Evangelist relates that “the crowd” who “had eaten the bread” (v. 23b) “looked for”⁵²⁷ (vv. 24e, 26c) “Jesus” and “(His) disciples ( )” “on the next day” (in Greek “tē epaúrɩon” in v. 22a and 1:29, 34, 43 and in 12:12). The people “saw” (in Greek “horáo” in vv. 22a, 24b)/realized that “His disciples” (v. 22c) “had gone away” by “boat” (in Greek “ploɩárɩon” in vv. 22b, 23a, 24c and “ploῖon” in vv. 17a, 19c, 21a, b, 22c) and “Jesus” and the “disciples” were “not there” (v. 24b) “near the place” (v. 23a₂) of their feeding.

Verse 23 sums up the multiplication of 5,000 and their feeding in the words as follows: “They had eaten the bread” (vv. 5f, 11c–12a, 13c, 23b) “( ) /after/ the Lord” (cf. 20:2, 13, 18, 20, 28[; 21:7, 12]) “(had given thanks)” (vv. 11b, 23c and Luke 22:19; 1 Corinthians 11:23⁵²⁸).

v. 24: In this way, the people crossed from the east “seaside” (in Greek “péran” in vv. 1a, 17b, 22a, 25a) to the west side by “boats” (vv. 23a; 24c) and they also came to “Capernaum” (in Greek “Kapharnaoúm” in vv. 17b, 24d, 59 and in John 2:12; 4:46) and

v. 25a: “found” – note the pair of the verbs “seek/look for” in verses 24e, 26c and “find” in verse 25a or, for example, John 7:34–36⁵²⁹; Matthew 7:7–8; Luke 11:9–10; 15:8 – Jesus (cf. Mark 1:37) there – not by boat.

- Part I: The Crowd and Jesus (vv. 25b–40⁵³⁰)

The first part of the discourse is a discussion in the form of questions by the Jewish people (cf. vv. 25c, 28b–c, 30b–31c, 34b) and the answers of Jesus (cf. vv. 26b–27d, 29b–d, 32b–33b, 35b–40d).

+ First Dialogue between the Crowd and Jesus (vv. 25b–27)

v. 25b–c: The CROWD from the east side of the sea and some from Tiberias asked Him: “Rabbi, when⁵³¹ ( ) /did/ You come/get (here)?” The title “rabbi”⁵³² emphasizes the introductory circumstantial question; their questions (cf. vv. 28b–c, 30b–31c) express their expectation (cf. v. 34b) in the dialogue in verses 25–40 about the eating of bread during His feeding of 5,000 (cf. vv. 1–15) as a physical nourishment and His viewpoint of “the Bread of Life” as the spiritual, sacramental nourishment between Jesus and the people who look for Him.

v. 26: Jesus introduces the topic of the multiplication and of the bread and the feeding of the 5,000 a day later with the typical introductory phrase “amen, amen, I tell you” (vv. 26b, 32b, 47a, 53b and Numbers 5:22; Nehemiah 8:6) of self-revelation/manifestation. Jesus criticized the people who followed Him only for the physical “signs” respectively temporal benefits. He is against performance/show/event catchers (cf. vv. 2b, 14a–b, 30b–c and John 2:18; 3:2; 7:31; 11:47; 12:18, 37). The Fourth Evangelist informed about seven “signs” in the so-called “Book of signs”⁵³³ (cf. 1:19–12:50). The two keywords “to eat”⁵³⁴ and “bread”⁵³⁵ are the terms of Chapter 6.

v. 27: JESUS introduces an alternative in the form of a correction⁵³⁶ (“not … but” in v. 27a, b₁): Perishable, spoilt food in a literal sense (cf., for example, Deuteronomy 8:3; Matthew 6:25–26; Luke 12:22–24) versus⁵³⁷ enduring, lasting and His real “food” (in Greek “brõsɩs” in vv. 27a, 55a and in John 4:32) which gives “eternal life” (in Greek “zoè aɩónɩos”⁵³⁸ in vv. 40c, 47b, 54b, 68c and in 4:14) in the metaphorical level⁵³⁹. The “giver”⁵⁴⁰ (cf. v. 35b–c) of this food is the “Son of Man”⁵⁴¹ (cf., for example, vv. 27c, 53c, 62a) through “God”.

+ Second Dialogue between the Crowd and Jesus (vv. 28–29)

v. 28: Jesus makes statements which are misunderstood by the (Jewish) people and then further clarified by Him (cf. vv. 28b–c, 30b–d, 41a–d, 52a–b). So, for example, the verb and catchword “work” (in Greek “ergázomaɩ” in v. 27a) is the aim of their second question in regard to “works of God” (in Greek “tà érga toũ theoũ” [plural] in v. 28c and 5:36; 9:3 – “tò érgon toũ theoũ” [singular] in v. 29b) in the sense of the – more qualitative and less quantitative – doing of human beings in God’s mind (cf. 1 John 3:23⁵⁴²).

v. 29: The Fourth Gospel is a book for our faith in Jesus Christ (cf. John 20:30–31) “whom (God) has sent” (cf. vv. 29d, 57a and John 3:34; 5:36, 38; 7:29; 8:42; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21; 1 John 4:9–10, 14). Therefore everyone has to decide for or against saying YES (cf. vv. 35d, 47b, 68–69) or NO to Him (cf. v. 36c). This decision is especially described in the Fourth Gospel in a positive way⁵⁴³ or in a negative way⁵⁴⁴. “Faith” (in Greek “pɩsteúo” [= to believe] in vv. 29c, 30c, 35d, 36c, 40b, 47b, 64b, d, 69a) is basically believing in the person of Jesus as the Christ and as the Saviour/Redeemer (cf. John 3:17; 4:42; 1 John 4:14).

+ Third Dialogue between the Crowd and Jesus (vv. 30–33)

vv. 30–31: The CROWD focuses the discussion about the “seeing” (in Greek “horáo”) of His “doing” of a “sign” (vv. 2b, 14a–b, 30b and John 2:18; 7:31; 11:47; Matthew 12:38; Luke 23:8) in the end on the example of the shower of “manna” (in Greek “mánna” in vv. 31a, 49, 58c and Hebrews 9:4; Revelation 2:17) “in the desert⁵⁴⁵” according to Exodus 16,4, 15; Nehemiah 9:15; Psalms 78:24; 105:40: God gave the (Chosen) People “bread (which came down) from Heaven” – note in combination with the verbs “dídomɩ” (= to give) in verses 31c, 32c, d and “kata-baíno”⁵⁴⁶ (= to come down) in verses 33a, 41c₂–d, 50a₂–b, 51a₂–b, 58a₂–b) to “eat”.

v. 32: A second time Jesus corrects⁵⁴⁷ (“not … but” in v. 32c, d – cf. v. 27a, b) them: Not Moses⁵⁴⁸ had given (Perfect tense in Greek “dédoken” in v. 32c) the “bread from Heaven” but God, His heavenly Father, is (Present tense in Greek “dídosɩn” [= gives] in v. 32d) the source of it,

v. 33: of – eternal in verses 40c, 47b, 54b, 68c – “life”. It “comes down”⁵⁴⁹ (vv. 33a, 38a, 41d, 42e, 50b, 51b, 58b) like God’s gift/giving from Heaven on earth/world (in Greek “kósmos”). The receivers of this message are “all” of the “world” (vv. 33, 51g) in a universal⁵⁵⁰ sense.

+ Fourth Dialogue between the Crowd and Jesus (vv. 34–40)

v. 34: As the request of the Samaritan woman in John 4:15 “Lord, give me this water …”, the Jewish people also request: “Lord⁵⁵¹, [ ] give us (this) bread ( ) [ ]”.

v. 35: JESUS himself appears as “the giver of ‘bread’” with His self-revelation: “I am” (cf. Exodus 3:14 – note vv. 35b, 48 as the first of seven I-am-metaphors in John 8:12; 10:7, 9, 11, 14; 11:25–26; 14:6; 15:1, 5) the/this “Bread of” – note verse 40: “eternal, everlasting” – “Life” (vv. 35b, 41c, 48, 51c). Jesus is both the (personified⁵⁵²) “giver” (more: the “life-giver”!) with the help of a self-prediction and the “gift” itself in God’s name/order. According to (eschatological⁵⁵³) Jewish tradition/viewpoint, the Messiah/Christ will enter Jerusalem⁵⁵⁴ (cf. vv. 14, 44–45) like the new Elijah through the so-called “Golden Gate” of the old city of Jerusalem. In our context Jesus, the Christ, is the Messiah in the form of the “Bread of Life” which can satisfy both (cf. Isaiah 49:10; 55:1; Matthew 5:6) “physical” (cf. John 6:1–15) and “spiritual” “hunger” (in Greek “peɩnáo”) and “thirst” (in Greek “dɩpsáo” in 4:13–15; 7:37 [; 19:28]) – note the parallel structure of verse 35c, d. The prerequisite is to “come to” Him (vv. 35c, 37a, b – cf. Jesus Sirach 24:9, 19–21) respectively to “believe in” Him⁵⁵⁵ (vv. 35d, 36c, 40b). The receiver of this “Bread of Life” could be everyone⁵⁵⁶ – then and now.

v. 36: Jesus continues with the saying in a negative way: “You have seen” (in Greek “horáo”) and “/yet do/ not⁵⁵⁷ believe”⁵⁵⁸ (cf. vv. 30d, 64b and John 4:48; 15:24) in contrast to His sayings in verse 40b (“everyone who looks on” [in Greek “theoréo”] “the Son … believes in Him …”) and in 20:29: “Blessed are those who have not seen and yet have believed”.

v. 37: However, He emphasizes in a positive way: “Whoever comes to” (vv. 35c, 37a, b, 44a, 65c) Jesus s/he “will never be cast out⁵⁵⁹” in the eschatological/soteriological sense because of His divine relationship with His “FATHER” (vv. 37a, 40a) who “gives” (present tense) Him “all” (vv. 37a, 39b, 65d and John 10:29; 17:2, 6–9, 12, 24; 18:9 – cf. Ephesians 4:6; Colossians 1:16–20).

v. 38: Jesus underlines with the help of a correction⁵⁶⁰ (“n o t … b u t”) that His earthly works in word and deed are not an end in itself so that He “has come down from Heaven” (cf. vv. 33a, 41d, 42e, 50b, 51b, 58b)

“n o t /to/ do (my) /own/ will⁵⁶¹ ( )

b u t the will of Him who sent me” (in Greek “pempo” in vv. 38c, 39a, 44b and in John 4:34; 5:30 – Mark 14:36; Matthew 26:39, 42; Luke 22:42).

v. 39: Verses 39–40 as quintessence of verses 26/34–40 have the parallels in words and in structure as follows:

“This … is the will /of/” (vv. 39a₁, 40a₁) “Him who sent me” (vv. 38c, 39a and John 5:23–24; 12:45)

“that all who has given me” (vv. 37a, 39b)

“/that/ ( ) I should lose (n o thing) of them

b u t⁵⁶² I raise [it] up [ ] on the last day” (vv. 39c, 40c, 44c, 54c).

v. 40: “This … is the will /of/” (vv. 39a₁, 40a₁) “(my) FATHER ( )

that all who looks on the Son and believes in Him” (vv. 30c, 36c, 40b)

“should have eternal life” (cf., for example, 5:24–25),

“and [I]” = (egó) “raise (them) up ( ) [ ]” (cf. 11:24) “on the last day” (vv. 39c, 40c, 44c, 54c and 12:48).

- Part II: “The Jews” and Jesus (vv. 41–59⁵⁶³)

+ The Dialogue between “the Jews” and Jesus (vv. 41–51⁵⁶⁴)

In the first part (cf. vv. 26–40) the dialogue between the crowd and Jesus was an open, positive discussion. Verses 32–51 give a development of the biblical quotation of verse 31 in the form of a Jewish “midrash”, a special homiletic technique. Therefore the atmosphere changed⁵⁶⁵ to a negative attitude because of their religious, biblical disagreement with regard to Jesus’ viewpoint: “I am the Bread from Heaven!” (vv. 38a, 41c). In the eyes of “the Jews”, only the heavenly God, the Creator of all can be a “life-giver”. The so-called “Jews” (vv. 41a–42e, 52a–b – the Torah-oriented Jewish people including their leadership) and also some disciples of Jesus (cf. vv. 60–61, 64, 66) interrupt⁵⁶⁶ and contradict Jesus’ self-revelation.

v. 41: The protest of the Jewish people in the form of murmuring⁵⁶⁷ (in Greek “goggúzo” in vv. 41a, 43b, 61b and 7:32 – note also the Jewish tradition in Exodus 15:24; 16:2, 7, 12; 17:3) as a result of His divine self-revelation (“I am …”) that He is “the Bread of Life” (v. 35b) which “came down from Heaven” (vv. 33a, 41d, 50b, 51b, 58b).

v. 42: In their eyes, Jesus, the Jew, is only an ordinary man⁵⁶⁸ (cf. John 3:4, 9) and a Galilean⁵⁶⁹ (cf. 7:27, 41, 52) carpenter’s son (cf. John 1:45; Mark 6:3; Matthew 13:55), the “son of Joseph”⁵⁷⁰ (cf. John 1:45; [Matthew 1:16, 18–20, 24; 2:13, 19;] Luke [1:27; 2:4, 16, 33, 43;] 3:23; 4:22) and His “mother”⁵⁷¹ (v. 42c and Mark 3:31–32; Matthew 12:46–47; Luke 8:19–20) who grew up in Nazareth. Therefore they rejected Jesus, and also in rejecting Him, rejected eternal life. Before their discussion about His identity, the crowd (of 5,000) emphasizes that He “is indeed the ‘prophet’” (v. 14c).

v. 43: Jesus interrupts their “murmuring” in taking up the argument with His viewpoint in the form of a speech for His defence (cf. vv. 44a–46c, 47a–51g).

v. 44: God is the centre, reason – or in the words of the translation of the Greek text: “attractive power, pull” like the “gravitation(al pull)” or the “appeal” of a person (cf. John 12:32 [; 21:6, 11]) – for the relationship between Jesus and the believers who believe in Jesus, but we do not believe in Him but in God (cf. 12:44). In the context of the monotheistic discussion we have to read this passage according to “John” that God “the Father” is the first ONE who “sent” (in Greek “pempo”⁵⁷² in vv. 38c, 39a, 44b) Jesus (in the world [in Greek “kósmos”]). Jesus is like His messenger for us – on earth and in Heaven “on the last day” (vv. 39c, 40c, 44c, 54c and 12:48) – our resurrection (cf. v. 54c and 11:24).

v. 45: The Fourth Evangelist comments with help of the prophets Isaiah 54:13a (LXX) and Jeremiah 31:33–34: They will “all be taught by God” (cf. 1 Thessalonians 4:9) about Jesus in a universal way through Him, our teacher/Master/exegete/catechist – the nourishment of God’s (eschatological) word (cf., for example, Deuteronomy 8:3; Amos 8:11; Jeremiah 11:16; Wisdom 16:26).

v. 46: In the same pre-existential sense of John 1:18 or especially 12:45, Jesus is the presence of the heavenly “God” (v. 46a) on earth (cf. 7:29; 9:16, 33; 17:7) like the “Son” of God⁵⁷³ (v. 40b) as “revealer” – note especially the verb “horáo” in verse 46a, c and in 14:9– of the “Father” (v. 46a, c – note the chiastic structure⁵⁷⁴). This statement has to be a scandal in the ears of the Jewish people – blasphemy (cf., for example, 10:36).

v. 47: The basis/precondition for the life-giving (to “have eternal life” in vv. 40b, 47b, 54a₂ and in John 3:15–16, 36; 5:24, 39[; 10:10; 20:31]; 1 John 3:15; 5:13) is the continual faith/belief of the believers in Him (cf. vv. 29c, 35d, 40b, 47b and John 3:15–16, 36; 5:24).

v. 48: The phrase of self-revelation mentions again the topic: “I am the Bread of Life” in verse 35b as “eternal life” (vv. 40b, 47b, 54a₂). So He shares His life with those who believe in Him. He is essential for our life.

Verses 49–51 show the alternative as a contrast – eternal death versus eternal life⁵⁷⁵ – with the help of an antithetic parallelism⁵⁷⁶:

v. 49: In the past, the Jewish “fathers”/ancestors (v. 48a) “died” (vv. 49b, 50c) in spite of “eating ( ) the manna” (in Greek “mánna” in vv. 31a, 49, [58c]) “(in the desert)” (cf. Exodus 16:16–18, 21–26) as physical and temporal food.

v. 50: Now, however, Jesus is the “Bread from Heaven” (vv. 33a, 41c, 51b) and the “Bread of Life” (vv. 35b, 48, 51a) which “you /may/ eat” (vv. 49a, 50c) “and /do/ not die” (vv. 49b, 50c)

v. 51: and you “will live forever” (vv. 51c, 58e – in others words: You have “eternal life” (vv. 27b, 40c, 47b, 51d, 54a₂, 58e) – note the parallelism⁵⁷⁷ in verses 50a–c and 51a–c. He has finished the lack of eating, drinking, dying⁵⁷⁸. God, our Father in “Heaven”, had given the manna as His life-giving food to the ancestors in the desert, but Jesus, His Son, is more: He, the “Son of Man” (v. 53c) is the real, “personal life-giver” for the believers in Him. The life-giver is also the giving/gift of God in Jesus⁵⁷⁹. This gift, the “eternal life”, based on the personal relationship/faith/belief in Him (cf. vv. 29c, 35d, 40b, 47b and John 3:15–16, 36; 5:24), the teacher, helper and guide like a “Good Shepherd” (cf. 10:11–21).

In a nutshell, verses 51 and 58 are a summary of the (Eucharistic) discourse “Bread from Heaven” in verse 31c. The main points in verses 51 and 58 are as listed below:

v. 51a: Jesus is (“I am”⁵⁸⁰ – cf. Exodus 3:14 in the sense of JHWH) the “Bread” (vv. 41b, 58a – note the inclusion here!) “of Life” (vv. 35b, 48), “the (living⁵⁸¹) bread ( )” (cf. v. 51a);

v. 51b: The “manna” respectively Jesus has “come down from Heaven”⁵⁸² (vv. 33a, 41c₂–d, 50a₂–b, 51a₂–b, 58a₂–b). Once God gave Moses the manna for the Jewish forefathers in the desert⁵⁸³ (cf. vv. 31a–c, 32c–d, 49, 58a–d). However, Jesus, the “Son of Man” (vv. 27e, 53c, 62a), the “son of Joseph” (v. 42b), and “Son of God” (cf. v. 40a), gave His life for the life of “the world”/people (cf. vv. 33, 51g) like the “Lamb of God” (cf. 1:29, 36).

And the new main points of His speech are:

v. 51c: He gives “eternal life”⁵⁸⁴ (cf. vv. 27b, 40c, 47b, 51d, 54a₂, 58d);

v. 51d: Jesus identifies/personifies His “flesh”⁵⁸⁵ (cf. vv. 51–55 and 1:13–14) with the “Bread from Heaven” “for the (life) of the world ( )” (cf. vv. 14, 33 and John 15:13) – “pro nobis” (in Greek “hupér” in v. 51d and Luke 22:19; 1 Corinthians 11:24).

+ Jesus’ Eucharistic⁵⁸⁶ Discourse as a Monologue (vv. 52–58/59)

The significant words in verses 52–58 are “flesh’, “blood”, “eat” and “drink”. The “flesh”/“body” of Jesus in biblical language signify the person of Jesus, the “son of Joseph” (v. 42b). The reference is not to the physical “flesh” (in Greek “sárx” in vv. 51g, 52b, 53c, 54a, 55a, 56a, 63b) and “blood” (in Greek “aῖma” in vv. 53d, 54a, 55b, 56a – cf. Leviticus 7:26–27) of the earthly Jesus, but to the spiritual, Spirit-filled “flesh” and “blood” of the heavenly “Son of Man”. The Eucharist as “the sacramental body” of Jesus, is the real heavenly bread which God gives to human beings/us, as spiritual nourishment for the eternal life, and everlasting being with Jesus: Someone “stays in Me and I in him” (v. 56b) – in Saint Augustine’s words (13th November 354–28th August 430 A.D.):

“To be what you see and receive what you are” (Sermon 272) “and to live as the ‘body of Christ’ so that their Amen will be true”. In other words:

“Receive what you are – ‘body of Christ’/‘corpus Christi’ so that

you become what you receive – ‘body of Christ’/‘corpus Christi’”.

# The Question of “the Jews” (v. 52)

Jesus will give His own “flesh” for “the life of the world” (v. 51g). In the ears of the Jewish people, this is the next scandal – note the verb “máchomaɩ”⁵⁸⁷ in verse 52a (cf., for example, Exodus 17:2). The Jews’ misunderstanding⁵⁸⁸ of Jesus’ self-revelation leads to their third protest (cf. vv. 28b–c, 41a–42e) and intervention in the form of an inquiry: “How can this” man– “the son of Joseph” (v. 42b) – “( ) give (us) [His] flesh [ ] /to/ eat”⁵⁸⁹?

# Jesus’ Answer (vv. 53–58)

v. 53: In the description of the Eucharist as “eating flesh” and “drinking blood”, “flesh and blood” is a Hebrew idiom for the whole person (v. 42b). In this way, the “sacramental communion is a personal communion (encounter) with Jesus who shares his life and the life of his Father with us”⁵⁹⁰: “This is my body which is given for you” – so Jesus’ words during the Last Supper according to Luke 22:19 and 1 Corinthians 11:24. In the Jewish way of thinking, (life-)blood (cf. John 19:34) stands for the life (cf. Genesis 9:4; Deuteronomy 15:23). After the “Amen-amen”-phrase (vv. 26b, 32b, 47a, 53b) Jesus replied to this question with a condition: You have to “eat the flesh of ‘Son of Man’” (cf. vv. 27c, 62a and John 1:51; 3:13–14; 5:27; 8:28; 9:35; 12:23, 34; 13:31) and to “drink⁵⁹¹ His blood” (cf. vv. 53c, 54a, 56a). He expressed this in a contrasting way: the first one is in a negative way in verse 53d like the (earthly) attitude of “the Jews” with the result: “( ) You have (no) life in you”.

v. 54: The second one is in a positive⁵⁹² (heavenly, spiritual) way (cf. vv. 54a–c, 56) – “have (eternal) life ( )” (v. 54b – cf. v. 53d) as an imperative and a basic necessity for the eternal life as a “raising them up /on/ the last day” (vv. 39c, 40c, 44c, 54c) like the Easter event.

v. 55: The phrase “(my) flesh ( ) … and (my) blood ( )” (vv. 54a, 55, 56a) as “real food” and “real drink” (v. 55) appears to represent the Eucharistic formula. The meaning of the conclusion of the (Eucharistic) discourse is: Someone who “eats” the “flesh” (vv. 54a, 55, 56a, 58d) of the Glorified “Son of Man” as “real food” (v. 55 – cf. v. 57c: “me” [= Jesus]) and drinks His “blood” as the “real drink” (v. 55 – cf. v. 57c),

v. 56: “stay”⁵⁹³ (in Greek “méno” in vv. 27b, 56b and in John 14:20; 15:4–7; 1 John 3:6, 24) in Jesus in the form of a mutual/reciprocal relationship and “has (eternal) life” (cf. vv. 27b, 40c, 47b, 51d, 54a₂, 58e) in Christ⁵⁹⁴ – then and nowadays.

v. 57: In this Eucharistic way, everyone who “eats” the sacramental bread “has “(eternal) life ( )” because He as the “Bread of Life” is the source of “eternal life” as a (heavenly) life after our death. God, the Creator, – “the Father has life in Himself” (John 5:26) is in Jesus, His Son, and gives life to all believers in God/Jesus⁵⁹⁵: “Through Him, with Him, and in Him, in the unity of … Father”, so the end of the Eucharistic Prayer.

v. 58: Verse 58 repeats verses 27b, 31a, 33a, 40c, 41d, 47b, 49, 50a–b, 51b, d again in the sense of a conclusion⁵⁹⁶/summary: “This is the bread” (vv. 50a, 58a)

which “(came down) from Heaven ( )” (vv. 33a, 38a, 41d, 42e, 50b, 51b, 58b).

“Not like /the bread/ the” (fore-)“fathers ate and died” (vv. 31a, 49, 58c)

Whoever “eats this bread will live forever” (vv. 27b, 40c, 47b, 51c–d, 54a₂, 58d).

The contrast is as follows: THEN, despite eating of the bread from Heaven (= the “manna” – cf. Exodus 16:4, 15) through Moses or drinking of the water from Jacob’s well (cf. John 4:5–15), the Jewish forefathers still died (cf. 6:49, 58c),

but NOW – the new way in the view of Jesus as the living bread is: “eternal/everlasting life” (cf. v. 54b) as a “universal”⁵⁹⁷ promise for everyone – then and nowadays. Both Jesus and Moses are protagonists on behalf of God, but Jesus alone is the giver and gift of the living bread as His self-giving on the Cross (cf. 19:16b–30) for us: “through Him and in Him”. The quality of “the living bread” (v. 51a) is in contrast to the “manna” – both “came down from Heaven”.

# Comment by the Evangelist (v. 59)

The Fourth Evangelist remarks that Jesus “taught” (in Greek “dɩdásko” in v. 59 and in 7:14, 28, 35; 8:[2, ]20, 28; 9:34; 14:26; 18:20) this (Eucharistic) discourse “in /the/ synagogue” (cf. 18:20) at “Capernaum” (cf. vv. 17b, 24d, 59 and John 2:12; 4:46; Mark 1:21–28; Luke 4:31–37).

2.3.6 Variety of Reactions and Division of His Disciples (vv. 60–71)

In verses 60–71 there are two kinds of reaction to Jesus’ words: The negative reaction of “many of (His) disciples ( )”⁵⁹⁸ (vv. 60a, 66a) is followed by the presentation of two models: Peter as the good one (cf. vv. 68–69) and Judas Iscariot as the bad one who “hands Him over” (cf. vv. 70–71) – both were among “the Twelve”.

- The Dialogue between Jesus and His Disciples (vv. 60–66)

+ The Question of His Disciples (v. 60)

“Many” respectively a (small or large?) group (cf. v. 66a) of His (Jewish) disciples who “(walked) with Him ( )” (v. 66b) respectively followed and “heard” (cf. John 8:43) Him could not accept and protested – note the adjective “sklerós” (= hard, strong) in verse 60b – against His “word/s”/teaching⁵⁹⁹ (cf. vv. 26–58/59) about His sacramental “Bread of (eternal) Life” as His “flesh” (cf. vv. 51g, 52b, 53c, 54a, 55a, 56a, 63b) and the “scandal” (in Greek “skandalízo” in v. 61d) of the ascent of the “Son of Man” (vv. 27c, 53c, 62a). Their distancing themselves from Jesus is like the many disaffected Jewish people⁶⁰⁰ (cf. vv. 41a, 43b, 52a) because of God’s Law (especially His blasphemy in the form of His divine self-revelation: “I am …” [cf. Exodus 3:14; Isaiah 42:8] in vv. 35b, 38a. [41c,] 48a, 51a) and their forefathers’ tradition (cf. vv. 31a–c, 49, 58c) in their eyes/mind. So they talked about Jesus and not with Him. Because of their protest/doubts or uncertain question(s) and mental alienation/stand-off as a negative response they cut their relationship and lifeblood to Him and to God.

+ First Comment by the Evangelist (v. 61a–c)

The Fourth Evangelist comments that Jesus realized – “knew” (in vv. 6c, 61a, 64c and in John 2:24–25; 13:21–22) – the “murmuring” (in Greek “goggúzo” in vv. 41a, 43b, 61b and in 7:32) – and the criticisms/“scandal” (in Greek “skandalízo”⁶⁰¹ in v. 61d and in John 16:1; Matthew 11:6; 13:57; 26:31) of “(His) disciples ( )”.

+ The Answer of Jesus (vv. 61d–65)

v. 61d: Therefore Jesus emphasizes the dialogue about His “word/s”/teaching with His protesting “disciples” in the form of a direct speech with two question (cf. vv. 61d, 62a–b):

Firstly: “Does this offend you?”

v. 62: Secondly: What should happen when they (subject: the crowd in v. 2b, His disciples in vv. 19b, 62a, everyone in v. 40b) will “see” (in Greek “theoréo” in vv. 2b, 19b, 40b, 62a) Him (object⁶⁰²), who is pre-existent as “Son of Man”, as eyewitnesses ascend – note the opposite term “comes down” in verses 33a, 38a, 41d, 42e, 50b, 51b, 58b as Jesus’ “down and up” – to God?

The verb “comes down” (note the verba composita “kata-baíno” and “ana-baíno” [= to ascend]) describes that Jesus “came down”⁶⁰³ from and “went back”⁶⁰⁴ to the heavenly Father, into/from the world to glorify Him (cf. John 17:1). In the same words (ascended – descended) of Proverbs 30:4⁶⁰⁵, the incarnate Jesus of Nazareth, “the Son of Man” (John 1:51; 3:13–14; 6:27, 53, 62; 8:28; 9:35; 12:23, 34; 13:31) and at the same time “the Son of God” (1:14, 18; 3:16, 17, 18), came from the heavenly as divine sphere⁶⁰⁶ to earth. At the end of His earthly ministry in words and deeds as a divine “imperative lifting up”-action (cf. 3:14–16; 8:28; 12:32, 34) He “went back” into Heaven as His “return” (3:12–13).

v. 63: Like the (dual) contrast Heaven and earth – Jesus contrasted the “spirit” (in Greek “pneũma”) in a positive sense as (eternal) “life-giving” (in Greek “zoopoɩéo” in v. 63a – note also v. 68c – and in John 5:21a–b⁶⁰⁷; Romans 4:17; 8:11; 1 Corinthians 15:22, 36, 45; 2 Corinthians 3:6; Galatians 3:21; 1 Peter 3:18) with the term “flesh” (sárx); it is “nothing”/“useless” in the eyes of the Evangelist. His spoken “word/s” (in Greek “lógos” in v. 60b and “h’rēma” in vv. 63c, 68c) are inspired “words” which will give (eternal) life. God’s “words” through Jesus (Christological view) are inspired “words” by the Holy Spirit and not only (verbal, informative) “words” of a man (anthropological view)⁶⁰⁸ but with the help of the language of human beings (cf. 1 Thessalonians 2:13 and Dei Verbum 11–12; CCC 105–111).

Verses 64–65 appear to put the destructive effects of disbelief among Jesus’ own followers/disciples into perspective.

v. 64a–b: Their refusal and non-acceptance of Jesus as “the living Bread” for all people is accompanied by their non-believing⁶⁰⁹ in Him (cf. vv. 36c, 64b, d), so they would not have eternal life because of cutting themselves off the lifeblood and relationship to God/Him (cf. John 3:16, 18 [positive] and vv. 17–18 [negative]):“To believe in Jesus” (cf. vv. 16c, 18a; 29–30, 35, 40, 47) means to put our trust and confidence in Him that He – our Redeemer and Saviour – alone can save us. The Fourth Gospel proclaims at its beginning (cf. 1:7) and end (cf. 20:30–31), that the things are written that all may believe and through believing have (eternal) life (cf. 3:15–16; 6:54, 68; 10:28; 12:25; 17:2–3 and 11:25; 14:6, 19; 20:31) in Jesus’ name. However, all people who do “not believe” in Him will stay in darkness and will not have (eternal) life (cf. 3:17b, 18b, 19–21). One person loves the light (cf. 8:12) and the other one hates it: “God is light; in him there is no darkness at all” (1 John 1:5). In this way, the light itself stands for all possible decisions in favour of belief in Jesus Christ.

v. 64c–e: The Evangelist “paints” Jesus in “knowing” (cf. vv. 6c, 61a and John 8:14; 13:11, 18, 21–27) His destiny “from /the/ beginning”⁶¹⁰ (of His ministry, speech or calling of His disciples?): “the non-believers” (v. 64d – plural) in Jesus and “Judas … Iscariot” (v. 71a – singular) “who” (in Greek “tís” in v. 64e) “delivered/handed over Him” (in Greek “para-dídomɩ”⁶¹¹ in vv. 64e, 71c and in 12:4; 13:11; 18:2, 5; 21:20).

God is the “centre”, the “attractive power/pull”, the “appeal” of a person – note the parallels⁶¹² of verses 44a–b and 65c–d (cf. 12:32). It is His gift – note the contrast between the verbum simplex “dídomɩ” (= to give in vv. 27c, 31c, 32c, d, 33b, 34b, 37a, 39b, 51f, 52b, 65d) and the verbum compositum “para-dídomɩ” in verses 64e, 71c – like Jesus who is the giver of the food in God’s name.

+ The Reaction of Many Disciples of Jesus (v. 66)

Their ideals, enthusiasms, dreams were taken away – also their loyalties to Him were taken away so that they decided against Jesus of Nazareth, the “son of Joseph” (v. 42b) and deserted Him and fell/went away as well as did not “walk with Him”⁶¹³ (v. 66b) because of His “scandalous” (cf. v. 61d), blasphemous self-revelation (cf. v. 46). At this turning point Jesus lost disciples/followers: Because they misunderstood Him (cf., for example, Nicodemus in 3:1–13; 6:52) or were opposed to and did not believe in Him (cf. vv. 41–42, 52, 60–66). In view of the “believing in Jesus”, the Fourth Gospel, so rich in characters, shows the range of possibilities through the example of His disciples: The point of view and purpose of the Fourth Gospel is the discernment: “This man believes in Jesus” (cf. 20:30–31) or “this man does not believe in Him”. He is looking at the range of Yes or No to Jesus⁶¹⁴ – then and now. In this way, all believers in Him are going to be saved (cf. 3:17c) and have everlasting life (cf. v. 16c): “whoever hears my word and believes Him who sent me has eternal life and will not be condemned; He has crossed over from death to life” (5:24).

- The Dialogue between Jesus and “the Twelve” (vv. 67–71)

Who: Jesus, the Twelve, Simon Peter (vv. 68–69), Judas Iscariot (vv. 70–71)

Where: the synagogue of Capernaum (v. 59)

When: “on the next day” (v. 22a) – “near the Passover” (v. 4)

+ Jesus’ Asking the Twelve (v. 67)

After the act of many of His followers’ rejection of His discourse about Jesus as “Bread from Heaven” of “eternal Life” in the Eucharistic sense, He asked the “Twelve”⁶¹⁵ (vv. 67c, 70b, 71c and 20:24) as His twelve co-workers in the Jewish tradition of the 12 tribes⁶¹⁶: “( ) /Do/ you will (not also) go away?” In other words: Either “walk with Him” (v. 66b) or “go away”⁶¹⁷ with them.

+ Peter’s Creed as a Positive Verbal Answer (vv. 68–69⁶¹⁸)

v. 68: “Simon”⁶¹⁹ “Peter”⁶²⁰ (vv. 8b, 68a and 1:40, 42; 13:6, 9, 24, 36; 18:10, 15, 25; 20:2, 6; 21:2–3, 7, 11, 15) answered faithfully⁶²¹ as the spokesman of “the Twelve” during Jesus’ ministry in the form of a (personal⁶²²) question: “To whom shall we go?” and a creed (cf. v. 69b and Mark 8:29; Matthew 16:16; Luke 9:20 [Peter]; John 1:45 [Andrew]; 1:49 [Nathanael]; 11:27 [Martha]; 20:28 [Thomas]; Matthew 14:33 [the Twelve] …). In his mind, there is no alternative way to Jesus, the (“word/s” [vv. 60b, 63c] of eternal) life, and the life-giver – here and now as well as in the future/eternity (cf. John 3:15–16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54; 10:28; 12:25, 50; 17:2–3). He proclaimed Jesus as “Lord” – note the vocative in Greek “kúrɩos” in verses 34b, 68b – equivalent to the Jewish titles “prophet” (v. 14c) or “rabbi” (v. 25b) and

v. 69: he has “believed” and “known” – both verbs are in perfect! – that Jesus is⁶²³ “the Holy /One/ of God” (cf. Mark 1:24/Luke 4:34; Acts 3:14; 4:30; 1 John 2:20; Revelation 3:7 and Leviticus 19:2; Isaiah 6:3; 10:20; 30:15; 45:11; Psalms 99:9[; 106:16 – Aaron]). This last messianic title points out the heavenly, spiritual dimension of Jesus in His divine being as the “Son of God”, “the Christ” (John 20:31). Peter decided in favour of Jesus and he walked with Him. However, in the ears of “the Jews” it was blasphemy (cf. 10:36).

+ Jesus’ Prediction of His Handing/Delivering over⁶²⁴ (by Judas Iscariot) (vv. 70–71)

v. 70: Jesus continues the dialogue with His “twelve” (in Greek “dódeka” in vv. 67c, 70b, 71c) disciples, saying: “( ) /Did/ I (not) [choose⁶²⁵] you, the Twelve [ ]?

And /yet/ ( ) one (of you) [is] /a/ devil⁶²⁶ [ ]” (cf. John 8:44; 13:2; 1 John 3:8, 10).

The Fourth Evangelist identified this “satanic” (cf. v. 70c and John 13:2, 27; Luke 22:3 as well as Simon Peter in Mark 8:33/Matthew 16:23) person

v. 71: as “Judas, the son of Simon Iscariot” (cf. John 12:4; 13:2, 26, 29; 18:2, 3, 5; Mark 3:19; 14:10, 43; Matthew 10:4; 26:14, 25, 47; 27:3; Luke 6:16; 22:3, 47–48) who would “hand/deliver (Him) over ( )” (cf. vv. 64e; 71c and John 12:4; 13:2, 11, 21; 18:2, 5; 21:20). He is “one” (John 12:4; 13:21; 20:24; Mark 14:10, 18, 43; Matthew 26:14, 47; Luke 22:47) “of the ‘Twelve’” (cf. vv. 67c, 70b, 71c and John 20:24; Mark 3:16–19; Matthew 10:2–4; Luke 6:13–16) and is always listed at the end. In this way, there is a contrast⁶²⁷ between Peter’s creed (cf. vv. 68–69) and Judas’ renunciation the faith (cf. vv. 64c–e, 70–71).

Chapter 7

Chapter 7 starts with a discussion between Jesus and His brothers about them going up to Jerusalem because of the Feast of Tabernacles in Galilee in verses 1–13 (cf. 5:1–9; 6:1–15/21; [7:53–8:11;] 9:1–7). The last scene⁶²⁸ (cf. 37–52) ends with the discussion about His verbal statement (cf. vv. 37–39 as in 5:19–47; 6:26–58/59; 8:12–56) as the reaction of the Jewish people (cf. vv. 40–44 as in 6:60–65; 8:30[, 48, 57–59]; 9:8–12) and the Jewish aristocrats in Jerusalem (cf. vv. 45–52 as in 5:10–18; 6:41–42, 52; 8:48, 57–59; 9:13–34/41) during His presence of the seven-/eight-day-pilgrimage-feast in Jerusalem in Judea (cf. vv. 14–[24, 25–] 36). This is Jesus’ third of four visits to the Temple in Jerusalem (7:14–8:59 – note also 2:13–22; 5:15; 10:22–39).

Microstructure of John 7

2.3.7 Jesus’ Self-Revelation in Jerusalem (vv. 1–52)

- The Discussion about the Going Up to Jerusalem between Jesus and His Brothers (vv. 1–13)

+ Before Sukkot in Galilee (vv. 1–9)

# The Setting (vv. 1–2)

Who: Jesus, His brothers, His disciples, some people – “the Jews” (vv. 1, 11, 13)

Where: in Galilee (vv. 1a, 9) – Jerusalem (in Judea – vv. 10, 14)

When: Sukkot – the Festival of Tabernacles (vv. 2, 14, 37)

v. 1: The typical Johannine phrase “metà taũta” (v. 1a and 3:22; 5:1, 14; 6:1; 19:38; 21:1) introduces a journey note⁶²⁹ (v. 1) in the context of the discussion between “Jesus” (v. 1a) and “(His) brothers ( )”⁶³⁰ (vv. 3a, 5, 10a). This happened in the North district of Israel/Palestine “Galilee” (in Greek “Galɩlaía”⁶³¹ in vv. 1a, 9⁶³², 41d, 52b, d and in Mark 9:30/Matthew 17:22 [Jesus’ second prediction of His Passion]). The Fourth Evangelist reminds that “(‘the Jews’) /were/ seeking [ ] ( ) /to/ kill [Him]” (cf. John 5:18). So he suggests that Jesus “( ) would (not) … go” to Jerusalem “in the” South district of Israel/Palestine “Judea” (in Greek “’Ioudaía” in vv. 1b, 3a₂ and in 4:3, 47, 54; 11:7).

v. 2: The Evangelist also emphasizes that the “(Jewish) feast ( )” (in Greek “he heortè tõn ’Ioudaíon” in v. 2 and in 5:1; 6:4) Sukkot (in Greek “skenopegía”⁶³³) – the seven-/eight-day-pilgrimage-festival of Tabernacles/Tents/Booths (cf. Exodus 13:6–7; 23:14–17; 34:18–23; Leviticus 23:33–36; Deuteronomy 16:13–17) from 15th to 21st/22nd of Tishri – “was near” (v. 2 and John 2:13; 6:4; 11:55).

# The Dialogue between His Brothers and Jesus (vv. 3–9)

vv. 3–5: So “(His) brothers ( )” (vv. 3a, 5, 10a and John 2:12; 6:42; Mark 6:3/Matthew 13:55) who did “not … believe in Him” (in Greek “ou/mé pisteúo eɩs autón” in vv. 5, 48 and in John 2:24; 12:37) gave Jesus the order – note the imperatives:

vv. 3b–4d: “Leave⁶³⁴ here” – Galilee – “and go⁶³⁵ to … J u d e a

/so/ that ( ) [Your] disciples (also) will see” (in Greek “theoréo”) Your works” (in plural “érga” in vv. 3c, 7d and in 3:19–21; 5:20, 36; 6:28; 8:39, 41; 9:3–4; 10:25, 32, 37; 14:10–12; 15:24)

“which You do”.

v. 4: “Nobody” works “in secret” (in Greek “in kruptõ” in vv. 4a, 10c and in 18:20) who wants/“seeks” to become a “public” (in Greek “parresía” in vv. 4a, 13, 26a and in 10:24; 11:14, 54; 16:25, 29; 18:20) figure. Their advice for Jesus’ public relations (PR) was that He should “(do) these /things/ ( )” in “showing Yourself /to/ the world” (cf. 14:22).

v. 6: Jesus replied to them in the form of three antithetic parallelisms (cf. vv. 6b–c, 7a–b, 8a–b): “(My) time ( )” (in Greek “kaɩrós” in vv. 6b, c, 8c) “[is] not /yet/ [here]⁶³⁶” (vv. 6b, 8c),

“… but” (dé) “{your} time { } / / is /always/ ready⁶³⁷” – note the present tense.

v. 7: “The world” (in Greek “kósmos” in vv. 4d, 7a) “( ) can(not) hate⁶³⁸ you” – His brothers,

however, “[ ] it hates [Me]” (cf. 15:18)

“because I testify⁶³⁹ about it

that {its} works { } /are/ evil⁶⁴⁰ / /” (cf. 3:19) because of their refusal and unmoral deeds⁶⁴¹.

Jesus continues with an order addressed to His brothers – note the imperative:

v. 8: “You go up⁶⁴² to the feast” (vv. 8a, b, 10a, 14a).

“I am not /yet/ going up to (this) feast ( ),

because My time” (vv. 6b, 8c and Mark 1:15; Luke 1:20 – cf. v. 30c) “/has/ not /yet/ fulfilled⁶⁴³” – here in perfect.

v. 9: So, Jesus “stayed in … Galilee” (vv. 1a, 9 and John 1:43; 2:1; 4:3, 43, 54).

+ Jesus’ Going Up to Jerusalem in Judea (vv. 10–13)

v. 10: The Fourth Evangelist relates that before Jesus “went up” (vv. 8a, b, 10b, c) to Jerusalem which is between 606 and 826 metres above sea-level, –“(His) brothers ( )” (vv. 3a, 5, 10a) “went up” and celebrated “the feast”⁶⁴⁴ (vv. 2, 8, 10a, 11, 14, 37) of Tabernacles as Galilean pilgrims there. Jesus came to Jerusalem on “his own initiative”⁶⁴⁵ “not publicly, but⁶⁴⁶ in secret” (vv. 4a, 10c) according to “John”.

v. 11: “The Jews” (vv. 1c, [2,] 11a, [13,] 15a, 35a) respectively “the Jewish leaders” were “seeking/looking for” (vv. 1c, 11a, 19c, 20c, 25c, 30a, 34a, 36b and 5:18) Jesus at “the feast”, asking: “Where is He?” (cf. 6:25; 11:56).

v. 12: The Fourth Evangelist relates the atmosphere of the Jewish people like a seismograph or a “Stimmungsbarometer”⁶⁴⁷ (= barometer of public opinion) in two ways in verses 12–13. Some of the “crowd” talked/“whispered”⁶⁴⁸ about Him in a positive way (cf. v. 31):

“(He is) /a/ good /man/” (cf., for example, John 1:34; 4:42; 9:17; Mark 10:18; Matthew 12:35; 19:17; Luke 18:19; 23:47).

However, some meant in a negative way (cf. vv. 25–27) with the help of a correction⁶⁴⁹ (no, but …”): “No, but He” – a rebel – “/is/ leading the people /astray/⁶⁵⁰” (vv. 12e, 47b and John 11:50; 18:14; Luke 23:5 in allusion to Deuteronomy 13:6 and Leviticus 24:16).

v. 13: The Fourth Evangelist underlines that “nobody … ( ) /would/ say /anything/ (publicly) about Him” because of their “fear of ‘the Jews’” (in Greek “phóbos” in John 19:38; 20:19 – note also 9:22) that means the Jewish aristocrats in Jerusalem.

- Jesus in the Temple of Jerusalem in the Midst of the Sukkot-Feast (vv. 14–36)

+ The Dialogue between Jesus and the Pilgrims (vv. 14–24)

# The Setting (v. 14)

Who: Jesus, the crowd/pilgrims – “the Jews” (v. 15)

Where: in the Temple courts (v. 14b)

When: “in the middle of the feast” of Tabernacles (v. 14a)

A genitivus absolutus – note the participle “mesoúses” in combination with the noun in genitive “heotēs” (= about the middle of the feast) – introduces the discussion between the pilgrims and Jesus about the “Law” (in Greek “nómos” in vv. 19a, 23b, 49a₂, 51a) of “Moses” during His “teaching” (in Greek “dɩdásko” in vv. 14, 28a, 35e and “dɩdaché” in vv. 16b, 17b) “in the Temple” (in Greek “hɩerón” in vv. 14, 28a and in 2:14–15; 5:14; 8:[2,] 20, 59; 19:47; 20:1; 21:37⁶⁵¹) of Jerusalem.

# The Dialogue between Jesus and the Pilgrims about the Law because of His Healing on the Sabbath (vv. 15–24)

v. 15: “The Jews” – the pilgrims in Jerusalem from throughout Israel, North, East Africa and the Mediterranean area – were “amazed/marvelling” (in Greek “thaumázo” in vv. 15a, 21c and in John 3:7; 4:27; 5:20, 28; Mark 6:2; Matthew 8:27; 9:33; 13:54; 15:31; 21:20; 1 John 3:13), asking:

“How” is it possible that “this” man get such knowledge of the “Scriptures” (in Greek “grámmata” in v. 15b and in John 5:47) without “studying”?

v. 16: His “answering” begins with the help of a correction⁶⁵² (“not … but”) in verse 16b–c:

“My teaching ( ) is (not) Mine” (cf. v. 28 and, for example, 5:19, 30; 8:28)

“but” God the FATHER “who sent Me” (vv. 16c, 18b, 28e[, 29b], 33c₂).

v. 17: Jesus continues His statement as a doing in divine or in “own” (cf. vv. 17d, 18a) authority: “If anyone will (do) [His]” (= God’s) “will [ ] ( )” (cf., for example, John 4:34; 5:30; 6:38–40; 9:31; Matthew 6:10; 7:21; 12:50; 18:14; 21:31; 26:42)

“who will know

{whether} … the teaching { } /is/ from God” (cf. v. 16b–c and Numbers 16:28) “or

{/whether/} I /am speaking/ on my own / /” authority.

v. 18: Then He contrasts this aspect in the form of an antithetic parallelism:

The human being “who (speaks) on his own ( )” authority “[seeks] {his own} glory⁶⁵³ { }”.

However, the One “who seeks the glory /of Him/” (= God) “who sent” (vv. 16c, 18b, 28e[, 29b], 33c₂) “Him” (=Jesus), “this /is/ true⁶⁵⁴ / /” (cf. v. 28e and John 19:35; 1 John 2:8),

“and [no] wrong/injustice/falsehood⁶⁵⁵ ( ) [ ] is (in Him)” (cf. Psalm 92:16 [LXX]).

v. 19: Jesus concludes His statement with two questions:

- “Has not Moses⁶⁵⁶ given you the Law” (vv. 19a, 22a) – in other word: the Torah?

“Yet none of you does/keeps the Law.”

- “Why ( ) /do/ you seek to kill (Me)?” (cf. vv. 1c, 19c, 20c, 25c and John 5:18; 8:37, 40).

v. 20: The “crowd” of pilgrims replied:

“(You have) /a/ demon⁶⁵⁷ ( )” (cf. John 8:48, 52; 10:20; Mark 3:21–22, 30; Matthew 9:34; 11:18; 12:24; Luke 11:15).

Who [ ] /is/ seeking to kill [You]?” – note the parallelism as a quotation of verse 19c.

v. 21: Jesus’ answer justifies His healing of a lamed man on the Sabbath (cf. John 5:1–9) with the help of a comparison of the ritual circumcision on the Sabbath in verses 22–23:

“(I did) one work ( )

and /you were/ all amazed” (vv. 15a, 21c) at it.

v. 22: “Therefore Moses gave you” (vv. 19a, 22a) “the circumcision”⁶⁵⁸ (cf. Genesis 17:10–12; Leviticus 12:3) –

“not that (it is) from Moses ( ),

but⁶⁵⁹ from the fathers”/patriarchs –

“and [ ] you circumcise” a boy “[on /the/ Sabbath]” (vv. 22e, 23a, d).

v. 23: “If (/a/ man) [receives] circumcision [ ] ( ) on /the/ Sabbath,

so that { } the Law /of/ Moses /may/ {not be broken⁶⁶⁰}” (cf. John 5:18; 10:35)

why “/ / are you angry⁶⁶¹ /with/ /Me/

because (I made) /the/ whole⁶⁶² man well⁶⁶³ ( )” (cf. 5:1–9) “on /the/ Sabbath?” (cf. 5:9–10, 16, 18). Because of His breaking (cf. v. 23b and 5:18) of the Sabbath (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15), Jesus had been in trouble with the Jewish leaders in Jerusalem since that time (cf. John 5:10–18/47).

v. 24: Do “not judge by appearances” (cf. John 8:15 and Isaiah 11:3; 1 Samuel 16:7),

“but⁶⁶⁴ ( ) judge⁶⁶⁵ /with/ (right judgement)” (cf. John 3:19; 5:22, 30; 8:16; 16:11 and Deuteronomy 16:18; Jeremiah 21:12).

- The Discussion about Jesus’ Messianity (vv. 25–36)

Who: Jesus, the inhabitants of Jerusalem (v. 25), the crowd/pilgrims, the Pharisees (v. 32), the chief priests (v. 32), the Temple guards (v. 32) – “the Jews” (v. 35)

Where: in the Temple courts (v. 14b)

When: “in the middle of the feast” of Tabernacles (v. 14a)

v. 25: During the Sukkot-feast, some of the inhabitants of “Jerusalem” (in Greek “Hɩerosolumítes” in v. 25a and in Mark 1:5) asked two questions in verses 25b–c, 26c–d and gave a (negative/an iconic) statement in verse 27a–e:

1st: “(Is) not this ( )” the man

“whom they” (= the Jewish leaders) “seek to kill” (vv. 1c, 19c, 20c, 25c and John 5:18; 8:37, 40)?

v. 26: They were surprised that Jesus could “speak” (in Greek “laléo” in vv. 13, 17d, 18a, 26a, 46b) in “public” (vv. 4a, 13, 26a) and the Jewish aristocrats of Jerusalem did “not say”/interrupt Him. So they asked with the help of a correction⁶⁶⁶ respectively an antithetic parallelism in the view of His (earthly [cf. 1:45–46; 6:42] – divine⁶⁶⁷) identity/“origin” as their counter-argument/“antithesis” (cf. v. 27a–d):

2nd: “Cannot it be that (the leader/authorities⁶⁶⁸)” (vv. 26b, 48a) – in other words: the Sanhedrim⁶⁶⁹ in the context of the Jewish theocratic society – “really⁶⁷⁰ know⁶⁷¹ ( ) in Greek “gɩnósko”)” that this /man/ is the Christ” (in Greek “Chrɩstós”⁶⁷² in vv. 26d, 27c, 31b, 41b, d, 42c and 1:17, 41; 4:25, 29; 9:22; 10:24; 11:27; 12:34; 17:3; 20:31; 1 John 1:3; 2:1, 22; 3:23; 4:2; 5:1, 6, 20; 2 John 3, 7, 9) respectively “Messiah”,

v. 27: “but ( ) we know” (in Greek “oῖda”)

where⁶⁷³ (this /man/) [is /“estín”/]” – note the parallelisms with verses 26d, 27b, e, 28c – comes from “Nazareth” (John1:45–46; 6:42) in Galilee.

“When” the Christ/Messiah “comes”/appears (vv. 27c, 31b),

“no one will know” (in Greek “gɩnósko”)

“where He [is /“estín”/]/” comes from.

v. 28: Then “(Jesus) cried⁶⁷⁴ … in the Temple … ( )” and “taught” (vv. 14, 28a, 35e) His audience, “saying” His viewpoint of His divine relationship with God the FATHER with the help of a correction⁶⁷⁵ (“not … but”) too:

“You know Me” (in Greek “oῖda”)

“and you know” (in Greek “oῖda”)

“where I am” (in Greek “eɩmí”)/come from.

“… ( ) [ ] I have [not] come (of My own)” accord (cf., for example, v. 17 and 5:19, 30; 8:28);

“but He { }” (= God the FATHER) “who sent Me” (vv. 16c, 18b, 28e[, 29b], 33c₂) “{is true}” (cf. v. 18c)

“Whom you /do/ not know” (in Greek “oῖda”).

v. 29: “I know” (in Greek “oῖda”) “Him” (= God)

“because ( ) I [am” (in Greek “eɩmí”)/come “(from Him)”

and He { } sent {Me}” (in Greek “apostéllo” – note also vv. 16c, 18b, 28e, 33c₂ [“pémpo”]).

v. 30: The reaction of the inhabitants of Jerusalem (cf. v. 25) – probably including the leaders of Jerusalem – were “seeking to arrest” (in Greek “pɩázo” in vv. 30a, 32d, 44a and in 8:20; 10:39; 11:57) because of His blasphemy in their “ears” (cf. Leviticus 24:16; Number 15:30–31; Deuteronomy 18:20), but “no one laid⁶⁷⁶ (the hand) on Him ( )” (vv. 30b, 44b and Luke 9:62), “because {His} [hour] /had/ not yet” (vv. 6b, 30c) “ come [ ] { }” (cf. John 4:21, 23; 5:25, 28; 8:20; 12:23; 13:1; 16:2, 4, 21, 25, 32; 17:1).

v. 31: The Fourth Evangelist also emphasizes that “many of the people/crowd believed in” Jesus (cf. 2:11, 23; 4:39, 41; 8:30[; 9:36, 38;] 10:42; 11:45, 48; 12:11, 42) as “the Christ” (vv. 26d, 27c, 31b, 41b, d, 42c) and a “prophet” according to Deuteronomy 18:15, 18⁶⁷⁷ because of His “signs” – note the combination of the noun “semeῖon” and the verb “poɩéo” (= to do/make) in 2:11, 18, 23; 3:2; 4:54; 6:2, 14, 30; 9:16; 10:41; 11:47; 12:18; 20:31 versus 12:37). So these believers were asking Jesus’ opponents, the inhabitants of Jerusalem (including some of the Jewish authority in Jerusalem):

“(When) the Christ ( ) comes”/appears” (vv. 27c, 31b),

“… /will/ he” – the prophet Elijah as Messiah at the end of the world – “[do] more signs [ ] than this /man/ /has/ done”?

v. 32: “The Pharisees”⁶⁷⁸ (vv. 32a, c, 45a, 47a, 48) and the citizens of “Jerusalem” (vv. 25a, 30a–b) “heard … these” positive arguments for Jesus by His believers (cf. v. 31) so that they “murmured” (in Greek “goggúzo” in v. 32b and in 6:41, 43, 61). Therefore “( ) the chief priests and the Pharisees” (vv. 32c, 45a and John 11:47, 57; 18:3; Matthew 21:45; 27:62) “(sent)” (in Greek “apostéllo”⁶⁷⁹ in vv. 29e, 32c) their “Temple guards” (in Greek “huperétes” in vv. 32c, 45a, 46a and in John 18:3, 12, 18, 22, 36; 19:6) “to arrest” (vv. 30a, 32d, 44a) Jesus.

v. 33: After this, the Fourth Evangelist continues with a Jesus’ statement in the form of three contrasts in verses 33–34:

1st: “(I am) [with you] /a/ {little} time⁶⁸⁰ { } [ ] ( )” (cf. John 12:35; 13:33; 14:19; 16:16–19; Luke 13:35) on earth – note the present tense,

“and then I am going” (vv. 3c, 33c) “to Him who sent Me” (vv. 16c, 18b, 28e[, 29b], 33c₂) in Heaven (cf. John 16:10).

v. 34: 2nd: “You will seek” – note the keyword “zetéo” in verses 1c, 4b, 11a, 18a, b, 19c, 20c, 25c, 30a, 34a, 36b – “Me and

you will not find [Me]” (v. 36d and 8:22) – note the pair of the verbs “seek/look for” in verses 34a, 36b and “find” in verses 34a₂, 35d (cf., for example, John 6:24–26; Matthew 7:7–8; Luke 11:9–10; 15:8 – cf. Proverbs 1:28).

3rd: “… Where (I) am ( )

you cannot come” (cf. John 13:33, 36).

vv. 35–36: Then the Evangelist relates the reaction of the so-called “Jews” as a misunderstanding⁶⁸¹ of Jesus (cf. 2:20; 4:11–12, 15, 33; 6:7; 8:19, 22, 52–53, 57; 11:12; 13:37; 14:5, 8; 16:17–18). So they discuss together because of His statement – note the parallels with verse 34a and verses 35b, 36c–d or verses 34b–c, 36e–f in the form of a quotation. They racked their brains (cf. v. 36a) and their idea was that Jesus “intended” (v. 35b, d) “to go to the (Greek) Diaspora/Dispersion⁶⁸² ( )” in the Mediterranean area to “teach” (vv. 14, 28a, 35e) “the Greeks” (in Greek “Héllen” in v. 35e and in 12:20 – the Greek people) – there. In this way, the Evangelist shows

- Jesus as “Rivers of Living Water” and the Several Reactions of It (vv. 37–52)

+ Jesus’ Self-proclamation as “Rivers of Living Water” (vv. 37–39)

Who: Jesus, the crowd/pilgrims

Where: in the Temple courts (v. 14b) in Jerusalem

When: “on the last day of the feast” of Tabernacles (v. 37a)

v. 37: A third temporal notice (cf. vv. 2, 14a, 37a₁) – “on the last day”, the so-called “great day of the feast” of Tabernacles” – introduces the third scene in verses 37–52⁶⁸³. It was the eighth day on the 22nd of Tishri (cf. Leviticus 23:39; Numbers 29:35) when the pilgrims scooped up about half a litre of water from the “Pool of Siloam” (cf. John 9:7, 11) and marched with this water in a golden cup as a procession to the Temple in Jerusalem⁶⁸⁴.

The Fourth Evangelist relates that “(Jesus) stood up ( ) and cried out” (vv. 28a, 37a₂) “in persona sabientiae”⁶⁸⁵ (cf. vv. 33–34), “saying” His self-proclamation in the sense of a climax⁶⁸⁶ which based on the prophet Isaiah (cf. 12:3; 43:20; 49:10; 55:1): “If anyone thirsts,

/let him/ come to Me and drink” (v. 38b and John 4:10, 14; 6:35; Revelation 21:6, 22:17).

v. 38: “Whoever believes in Me” (vv. [5,] 31a, 38a, 39c, 48a) “as ( ) the Scriptures” (= the Hebrew Bible – TaNaK⁶⁸⁷) “(has said): ‘Out of His heart will flow rivers of living water” (cf. Psalm 78:16, 20 [LXX]) – note also this metaphor in John 4:10; 6:35 and by Isaiah 43:20; Ezekiel 47:1–12; Joël 4:18; Zechariah 14:8, Psalms 78:16–20; 105:41; 114:8 [LXX]; Proverbs 18:4.

v. 39: That means “the Spirit”⁶⁸⁸ (v. 39a, d and John 4:23–24) that all “believers” “in Him” (v. 39c) would “receive” when (cf. 19:34) Jesus was “glorified”⁶⁸⁹, according to the soteriological comment by the Fourth Evangelist in the light of the Easter event of the Crucified and Risen Jesus.

+ The Different Discussion about His Words by the Pilgrims (vv. 40–44)

Who: Jesus, the crowd/pilgrims

Where: in the Temple courts (v. 14b) in Jerusalem

When: “on the last day of the feast” of Tabernacles (v. 37a)

v. 40: A genitivus absolutus in verse 40a – note the genitive “toũ óchlou” in combination with the Aorist participle “akoúsantes” of the verb “akoúo” (= “when the crowd/people heard (these) words ( )” of Jesus – introduces two different views of Jesus as a contrast. Some of them meant the form of two messianic titles in a positive way:

“This (really) is ( ) the prophet” (vv. 40b, 52d and 4:19; 6:14; 9:17 – cf. Deuteronomy 18:15, 18), or:

v. 41: “This is the Christ” (vv. 26d, 27c, 31b, 41b, d, 42c and John 1:41; 4:25, 29[; 10:24]; 11:27; 20:31; Mark 8:29/Matthew 16:16).

However, the other pilgrims asked with the help of two questions in a negative way:

- “… /Does/ (the Christ) [come] ( ) from Galilee ( ) [ ]?” (cf. vv. 41d, 42b–c, 52b, d and John 1:46 or “Nazareth” in Galilee in 18:5; 19:19).

v. 42: -“/Has/ not the Scripture” (vv. 38b, 41a and 12:16) as the Hebrew Bible “said

that (the Christ) [comes] from the offspring⁶⁹⁰ /of/ David” (cf., for example, Isaiah 11:1, 10; 2 Samuel 7:12, 22:51; Psalm 89:4–5 [LXX] – Mark 10:47–48; 12:35–37; Matthew 1:1, 6, 17, 20; 9:27; 12:23; 15:22; 20:30–31; 21:9, 15; 22:42–43, 45; Luke 1:27, 32, 69; 2:4, 11; 3:31; 18:38–39; 20:41–42, 44; Romans 1:3; 2 Timothy 2:8),

“and from Bethlehem” (literally “house of Bread” in Matthew 2:1, 5–6, 8, 16; Luke 2:4, 15),

“the village where { } David {was} [ ] ( )”? – note the parallel with verse 41d.

v. 43: The Fourth Evangelist mentions that there was a “division” (in Greek “schísma” in v. 43a and in John 9:16a, b; 10:19) “among the people” because of their different viewpoints about Jesus.

v. 44: Those pilgrims who had a negative view of Jesus “wanted … to arrest Him” (vv. 30a, 32d, 44a). As in verse 30b, the Evangelist emphasizes that “no one laid hands on Him”.

+ The Different Discussion about Jesus between the Sanhedrim and Nicodemus (vv. 45–52)

Who: the Temple guards, the chief/high priests + the Pharisees + Nicodemus (v. 50) as members of the Sanhedrin, Jesus, the crowd (v. 49)

Where: probably in Caiaphas’ house in Jerusalem

When: “on the last day of the feast” of Tabernacles (v. 37a)

# The Temple Guards and the Sanhedrim (vv. 45–49⁶⁹¹)

v. 45: Then the Fourth Evangelist relates that “the chief/high priests and Pharisees” (vv. 32c, 45a) asked “the Temple guards” (vv. 32c, 45a, 46a) after their return:

“Why /did/ you not bring Him” (= Jesus)?

v. 46: They “answered” (vv. 46a, 47a, 52a) them: “No one ever spoke /like/ this man” (cf. John 18:6; Matthew 7:28–29).

v. 47: “The Pharisees” asked them two suggestive/loaded questions with the help of a correction⁶⁹² (“not” in vv. 47b, 48a – “but” in v. 49a):

“Neither ( ) /have/ YOU” (= the TEMPLE GUARDS) “(also) /been/ deceived?” (vv. 12e, 47b);

v. 48: “nor /have/ any of the LEADERS” (vv. 26b, 48a and John 3:1) “(or of the PHARISEES)” “believed in Him ( )?” (vv. 31a, 38a, 39c, 48a and 12:42).

v. 49: The arrogant “Pharisees” conclude their statement according to Deuteronomy 27:26:

“But (this)” uneducated “PEOPLE ( ) who /does/ not know” (in Greek “gɩnósko”) “the Law [is] accursed⁶⁹³ [ ]”.

# Nicodemus and the Sanhedrim (vv. 50–52)

v. 50: Afterward the Evangelist emphasizes that “Nicodemus”⁶⁹⁴ (cf. John 3:1–2, 4, 9; 19:39), a member of the Sanhedrin as a scribe and Pharisee, interrupted – “no(t)” (in Greek “mé” in vv. 47b, 48a, 51a, 52b) – his religious colleagues according to Deuteronomy 1:16–17, asking:

v. 51: “/Does/ (our) Law ( ) judge the man without [first … /giving/ him] /a/ hearing [ ] and learning what He does?”

v. 52: His colleagues replied with a question and an order – note the two imperatives: “Not ( ) [are] you (also) from … Galilee ( )” (vv. 1a, 9, 41d, 52b, d) like Jesus of Nazareth? And: “Search⁶⁹⁵ and see that [no] (prophet)” (vv. 40b, 52d and John 4:19; 6:14; 9:17 – cf. Deuteronomy 18:15, 18 – however, the prophet Jonah ben Amittai was from Galilee according to 2 Kings 14:25) “{arises} from Galilee ( ) [ ] { }”. Do we also have a division⁶⁹⁶ here like in verse 43? Note Nicodemus and Joseph from Arimathea in John 19:38–42.

Chapter 8

During His second stay in (the Temple of) Jerusalem (cf. 5:1; 7:14; 8:1–2), the Pharisees and teachers of the Law/scribes tested/confronted the “rabbi” (v. 2) Jesus with the case of an adulterous woman. They were in Moses’ tradition and wanted to hear his viewpoint regarding this delicate adultery case/issue (cf. vv. 4b–5). After a commentary of the Evangelist in verses 6–7b, He replied with a question (cf. v. 7c–d). The dialogue/scene between Jesus and the Jewish leaders in the form of questioning (cf. vv. 7c–9) and between Him and the Jewish woman ends with an order to her (cf. vv. 10–11).

Verses 12–59 are three scenic-dialogical parts (cf. vv. 12–20 [Jesus’ self-revelation as “the Light of the world”], vv. 21–29 [the discussion about His identity], vv. 30–59⁶⁹⁷ [the discussion about freedom, childhood of Abraham, and Jesus’ pre-existence before Abraham]). Verses 30–58/59 are a dialogue between Jesus and His Believers in verses 30–36 and His opponents in verses 37–58. The Fourth Evangelist describes the mood of the Jewish people who believe in Jesus in verses 30–31 and the change of atmosphere/mood⁶⁹⁸ as a change in public opinion because of the viewpoint of His pre-existence before their forefather Abraham (cf. vv. 33b, 37b, 39b, d, e, 40d, 52d, 53a, 56a, 57c, 58c). The topic “the devil as the Jews’ father” (v. 44a) resulted much later in the form of anti-Jewish actions against Jews in the Jewish-Christian relationship as a religious anti-Judaism – in the Middle Ages (pogroms, ghettos in Europe – for example, in Russia, Spain, Portugal, Germany) and especially in the last century (Pogrom Night of 9th November 1938 – holocaust – Shoa⁶⁹⁹ by the National Socialists in Germany – the so-called “Nazis” – in concentration camps [= “KZ”]).

Microstructure of John 8

[2.3.8 The Adulterous Woman and Jesus’ New Chance for Her (7:53–8:11)⁷⁰⁰]

- The Setting (7:53–8:2)

Who: Jesus, His audience, the Pharisees and scribes, the Elders (v. 9), an adulterous woman

Where: “the Mount of Olives” (v. 1), “in the Temple” (7:14, 28; 8:2) of Jerusalem (5:1–2)

When: after “the Jewish Feast of Tabernacles” (7:2, 14, 37)

7:53: The setting of His confrontation with the Jewish leaders is structured with the preposition “in” (Greek “eɩs”) in 7:53; 8:1–2 so that the audiences went “in (their) home ( )”, and

8:1: “Jesus … went in/to/ the Mount of Olives⁷⁰¹”in front of the so-called “Golden Gate”⁷⁰² where he could overlook the Temple. After His rest

v. 2: He came back “in the Temple”⁷⁰³ in the “morning early” (cf. Luke 24:1; Acts 5:21) to “(teach) the crowd … ( )” there like a rabbi (“sit” and “teach” – cf. John 6:59; 7:14, 28; 18:20; Mark 4:1; Matthew 5:2; Luke 5:3; 19:47–48; 21:37) in the sense of a Jewish Master (cf. v. 4).

- The Debate about the Adultery Case between the Pharisees/Scribes and Jesus (vv. 3–9)

v. 3: “The scribes⁷⁰⁴ and the Pharisees⁷⁰⁵” present a woman who committed “adultery”⁷⁰⁶ to Him, they made her stand “in the middle” (in Greek “en méso” in vv. 3c, 9c) for their demonstration, but they did not temper justice with mercy and showed no mercy because of the Law according to Exodus 20:14, 17/Deuteronomy 5:18, 21; Leviticus 20:10; Deuteronomy 22:22–24. The Law orders that in marriage, adultery is not allowed because the relationship/partnership/union is a covenant between husband and wife like the covenant between God and the “Chosen People”. Normally the Law requires that both parties – man and woman – who committed adultery are stoned (cf. v. 5 – note still the stoning of adulterous women in Islam nowadays).

v. 4: “Master” (in Greek “dɩdáskale” in v. 4b and in John 1:38; 20:16), “this woman⁷⁰⁷ has been caught in the act of adultery⁷⁰⁸” (cf. Numbers 5:12–31; Deuteronomy 19:15).

v. 5: Because of “the Law of Moses⁷⁰⁹” (cf. John 1:17, 45; 7:19, 23) according to Leviticus 20:10; Deuteronomy 22:22–24, Ezekiel 16:40–41, the scribes and the Pharisees wanted to “stone” (in Greek “lɩtházo” in v. 5b and in John 10:31–33; 11:8) her. At the end of their legal explanation in the context of charge/criminal proceedings, they put the loaded question in the sense of a (catch) question: “(What) /do/ you … ( ) say /about this/”? (v. 5c and 12:27) so that He had to agree with them.

v. 6: The Fourth Evangelist comments that the Jewish authorities wanted to “test”⁷¹⁰ Him by using the woman as their “trap” (cf. 6:6). This trick was to be the basis for their “accusing/charging⁷¹¹ Him” (cf. Matthew 22:15; Luke 6:7): Either if Jesus said the woman should not be stoned, they would accuse Him of violating “the Law of Moses”. Or if He urged them to execute her, they would report Him to the Romans who did not permit the Jews to carry out their own executions (cf. John 18:31). In order to win time for His reflection, Jesus “( ) wrote⁷¹² in the ground⁷¹³” (vv. 6d, 8b) “(/with/ the finger⁷¹⁴)”. Is it a link to Jeremiah 17:13: “those who turn away from you will be written in the dust”!?

v. 7: Because of their questioning (cf. John 1:19–28; 5:10–18; 9:13–34; 18:19–24), He “stood up”⁷¹⁵ (vv. 7b, 10a) and replied with the conjunctive sentence:

“( ) /Anyone of/ you (who has no sin⁷¹⁶)” – note verse 11d: “/do/ not sin /again/”,

“the first” (cf. Deuteronomy 17:7) “( ) throw” – note the imperative – “/a/ stone⁷¹⁷ (at her)” (cf. vv. 5b, 59a–b – note also Matthew 7:1; Luke 6:37, 42 in this context).

v. 8: He “stooped/bent down” (vv. 6c, 8a) again and “wrote in the ground” (vv. 6d, 8b) – time to reflect for the accusers of the adulterous woman – the self-righteous “Pharisees and scribes” (v. 3), and

v. 9: “the Elders”⁷¹⁸ (v. 9c) as the professional observers of the Law of Moses. The Fourth Evangelist relates that “one by one”, little by little, step by step, the number of the accusers decreased. They went away (cf. Matthew 22:22) without being seen by Him. “The Elders” went away first; at the end Jesus was alone with her “in the middle” (vv. 3c, 9c).

- His Dialogue with the Woman and Jesus (vv. 10–11)

v. 10: Jesus “stood up” (vv. 7b, 10a) again, asking two questions:

1st: “Woman⁷¹⁹, where⁷²⁰ are /they/” (= “the “Pharisees, scribes” [v. 3a], and “the Elders” [v. 9c])?

2nd: “/Has/ no one ( ) condemned”⁷²¹ (vv. 10c, 11b) “(you)”?

v. 11: She respectfully answered Him with the (messianic) title “Lord” – like the title “Master”/“rabbi” (v. 4b):

“No one” (vv. 10c, 11b), “Lord”.

Jesus, the merciful judge and Saviour, replied:

“( ) I (/also do/ not) [ ] condemn [you]”. Then He gave her the strict (!) instruction/order – note the imperatives: “Go, [and] from … now /on/ { } sin {no more}” (cf. v. 7c and John 5:14; 9:2–3; Luke 15:18, 21; 17:3–4) – that means, the adulterous woman is free to go but not to sin again. Jesus gave her no license to the sins of the flesh, but He confronted her bad life-style with the challenge of doing good.

2.3.9 Jesus’ Self-Revelation: “I am the Light of the World” and the Hearing by the Pharisees (vv. 12–20)

Who: Jesus, the Pharisees (v. 13a) (– the audience)

Where: the “treasury” of “the Temple” (v. 20a) in Jerusalem

When: after “the Jewish Feast of Tabernacles” (John 7:2, 14, 37)

v. 12: Jesus proclaimed Himself: “I am”⁷²² (vv. 12b, 18a, 24d, 28d, 58c₂⁷²³) – note God’s name YHWH (= I am who I am) in Exodus 3:14 – “the Light⁷²⁴ of the world” (cf. John 1:4–5, 7–9; 9:5; 12:46 and Matthew 5:14 – cf. Isaiah 49:6; Psalms 27:1; 119:105). He continues His self-revelation with the help of a correction⁷²⁵ (“not … but”): “Whoever follows⁷²⁶ Me” as His disciple (cf. John 1:37–38, 40, 43; 10:27; 12:26[; 21:19–20, 22]) respectively as His “sons and daughters of “the light” (cf. Matthew 5:14; Philippians 2:15; 1 Thessalonians 5:5) “/will/ not walk in darkness⁷²⁷,

but will have the Light of life” (cf. John 1:4–5; 3:19–21; 11:9–10; 12:35–36, 46; 1 John 1:5; 2:8–11 and Isaiah 9:1; 42:6; 49:6; 60:1, 3).

v. 13: Because of His words “the Pharisees” (in plural in vv. 3a, 13a and in John 1:24; 4:1; 7:32, 45, 47–48; 9:13, 15–16, 40; 11:46–47, 57; 12:19, 42; 18:3) replied:

“You ( ) are testifying⁷²⁸ (about Yourself);

[Your] testimony [ ] {is} not { } true⁷²⁹” (cf. 5:31).

v. 14: He “answered” them with the form of an antithetic parallelism:

“Even if I testify about Myself” (vv. 13b, 14b, 18a[, b]),

“( ) [ ] {My} testimony [is] (true)” (vv. 13c, 14c, 17b, 26b),

“because I know” (in Greek “oῖda” in v. 14d, g and in 7:27–28)

“where⁷³⁰ I came /from/ and” (v. 14e, h and 7:27–28; 19:9),

“where⁷³¹ I am going” (vv. 14f, i, 21b),

(but) you ( ) /do/ not know

where I come /from/” (cf. 9:29) “or

where I am going”.

v. 15: He continues with a second antithetic parallelism (cf. vv. 14b–i, 19d–g):

“You (judge⁷³²) according to the flesh⁷³³” (cf. 7:24 and 1 Samuel 16:7; Job 10:4) as a human being⁷³⁴ on earth; however, “I /do/ not judge no one” (cf. v. 11d and John 3:17; 12:47 – cf. Daniel 7:10, 13–14).

v. 16: Then Jesus justifies His doing with His mutual relationship with God “the FATHER” in the form of a correction⁷³⁵ (“not … but”) in verse 16 and a biblical remark in verse 17:

“Yet even if I judge (My) judgement ( ) [is] true [ ]” (cf. John 3:17–21; 5:22, 29–30; 7:24),

“because /it is/ {not} I alone { }” who judge,

“but I and / /” God (cf. 16:32) “the FATHER /who sent me/” (cf. vv. 16d, 18b₂, 26b, 29a and [1:33;] 4:34; 5:24, 30, 37; 6:38–39, 44; 7:16, 28, 33; 9:4; 12:44–45, 49; 13:20; 14:24, 26; 15:21; 16:5).

v. 17: “In (your) Law ( )” (in Greek “nómos” in vv. 5a, 17a and in 7:19, 51; 10:34; 18:31; 19:7) – the Torah – it is “written that [ ] the testimony” (vv. 13c, 14c, 17b) of at least “[two men]” (cf. Numbers 35:30; Deuteronomy 17:6; 19:15 and Matthew 18:16; 26:60) “{is} true { }” (cf. John 5:32 and 1 John 5:9).

v. 18: Jesus concludes His statement as a “synthesis” in the form of a parallelism/climax:

“I am” (vv. 12b, 18a – cf. Exodus 3:14) the one

“who testifies about Myself” (vv. 13b, 14b, 18a, b),

and God the “( ) [ ] FATHER [who sent me]” (vv. 16d, 18b₂, 26b, 29a)

“(testifies about Me)” (cf. John 5:37).

v. 19: The Pharisees (cf. v. 13a) asked Jesus:

“Where” (in Greek “poũ” in vv. 14f, i, 19b) “is (Your) FATHER ( )?”

He replied with the help of a double antithetic parallelism again (cf. vv. 14b–i, 15a–b). The second one is in the form of an “Irrealis”⁷³⁶:

“Neither ( ) you know” (in Greek “oῖda”) “Me

nor [My] FATHER [ ].

If ( ) you knew (Me),

you [would know] {My} FATHER { } [ ]” too (cf. v. 55a and 14:7; 16:3). This statement is bound to be a provocation because of Jesus’ saying that they do not know God⁷³⁷ (cf. v. 19d–e, g) and also blasphemy in the ears/eyes of the Jewish authorities and people because of His “di-theism” (cf. v. 19f–g – note Exodus 20:2–3, 7; 23:13; 34:14; Leviticus 24:16; Numbers 15:30–31; Deuteronomy 5:7, 11; 6:4; 18:20).

v. 20: The Fourth Evangelist emphasizes that “no one arrested” (in Greek “pɩázo”) Jesus (cf. John 7:30, 32, 44) after His “(spoken) words ( )” near “the treasury”⁷³⁸ (cf. Mark 12:41, 43; Luke 21:1) of “the Temple” (vv. 2a, 20a₂, 59d and John 7:14, 28) because “(His) [hour] /had/ not yet come [ ] ( )” (cf. 4:21, 23; 5:25, 28; 7:30; 12:23; 13:1; 16:2, 4, 21, 25, 32; 17:1).

2.3.10 Jesus’ Discussion about the Coming Judgement with “the Jews” (vv. 21–29)

Who: Jesus, the Pharisees (vv. 13a, 21a) – “the Jews” (v. 22a), some of the audience as believers in Him (vv. 30–31)

Where: “the Temple” (v. 59) in Jerusalem

When: after “the Jewish Feast of Tabernacles” (7:2, 14, 37; 8:12, 21)

v. 21: Jesus introduces a new discussion with “them” (in Greek “autoῖs” in v. 21a = Pharisees⁷³⁹ in v. 13a) respectively “the Jews” (in Greek “hoɩ ’Ioudaῖoɩ” in v. 22a – cf. vv. 31a, 48a, 52a, 57a), “saying”:

“I /am/ going /away/” (in Greek “hupágo” in vv. 21b, e, 22d – note also v. 14f, i)

“and you will seek Me” (cf. 7:33–35; 13:33),

“and (you will die⁷⁴⁰)” (vv. 21d, 24b, e, 52d, 53a₂, b) “in [your] sin⁷⁴¹” (vv. 21d, 24b, e, 34c, 46a and Deuteronomy 24:16; Ezekiel 3:18–19; 33:8)

“[ ] ( ) Where” (in Greek “hópou” – note also “poũ” in v. 14f, i) “I /am/ going /away/,

you ( ) can(not) come” (vv. 21e–f, 22d–e).

v. 22: The so-called “Jews” reflected Jesus’ statement with the help of a repeating/quotation of verse 21e–f in verse 22d–e, asking:

“Will He kill Himself,

because He says:

‘Where I /am/ going /away/,

you ( ) can(not) come’”.

v. 23: Jesus answered them with the help of a double antithetic parallelism to contrast them (cf. v. 23b, d) with Him (cf. v. 23c, e):

“You (are) from below ( )” (in Greek “káto” in vv. 6c, 23b), that means from the earth; however,

“I [am] from above [ ]” (in Greek “áno” in v. 23c and John 2:7; 11:41) – from the heavenly, divine sphere – note the sketch of “the Babylonian-Jewish View of the World” under 6.3.

Verse 23d–e emphasizes their earthly-heavenly/divine contrast (cf. 3:31) in verse 23b–c:

“You (are) of this world ( )” (cf. 1 John 4:5),

“I [ ] am [not] of this world” (cf. John 17:14, 16).

v. 24: Jesus continues His statement as an antithetic parallelism to verse 21d:

“I told you

that you would die in (your) sins ( )” (vv. 21d, 24b, e – note the plural in v. 24b, e and John 9:34 in allusion to Psalm 50:7 [LXX] and John 20:23).

“If you not believe” (cf. 16:9)

“that I am” (cf. v. 12b and Exodus 3:14) “/He/” (vv. 24d, 28d and John 13:19; Isaiah 43:10)

“you will die in {your} sins { }” (vv. 21d, 24b, e).

v. 25: As in John 1:19 in the context of the hearing of John the Baptist by the Pharisees, they wanted to know Jesus’ identity: “( ) Who are You”?

Jesus replied to them: “In general – what/why I speak /with/ you”. These words of despair underline that Jesus had had enough of speaking with the Jewish authorities and explaining His viewpoint. His effort was “a waste of time” because they do “not believe” (v. 24c) in Him because of the Mosaic Law/Torah.

v. 26: So He emphasizes His mutual relationship as “the Son of Man” (v. 28b) with God the “FATHER” (v. 27b) “who sent” (v. 26b) Him, explaining:

“( ) I have (much) [/to/ say] about you [ ]

and (much) /to/ judge,

but He” (= God) “who sent Me” (vv. 16d, 18b₂, 26b, 29a) “[is] true” (vv. 13c, 14c, 17b, 26b).

“( ) What (… I) /have/ heard from Him” (= God – cf. v. 40d and 3:32–34; 5:30; 7:28; 14:24; 15:15),

“[ ] I speak [these /things/] in the world” like God’s messenger (cf. 7:16; 12:49; 18:20).

v. 27: The Fourth Evangelist comments that the Pharisees/“the Jews” as the Jewish authorities did “not” (cf., for example, 3:11, 32) “understand” (in Greek “gɩnósko”) Jesus’ theological message about His mutual relationship with God “the FATHER” (cf., for example, 5:19).

v. 28: Jesus explains in the form of a prophecy/prediction:

“When you /have/ lifted up” (in Greek “hupsóo” in 3:14; 12:32, 34 and Isaiah 52:13) “‘the Son of Man’” (cf. John 1:51; 3:13–14; 6:27, 53, 62; 9:35; 12:23, 34; 13:31),

“then you will know” (in Greek “gɩnósko”)

“that I am /He/” (vv. 24d, 28d and Isaiah 43:10).

He continues His explanation with the help of a correction⁷⁴² (“nothing … but”)

“and ( ) that I do nothing (on my own /authority/)” (cf. v. 42e and John 5:19, 30; 7:17, 28; 14:10),

“but (I speak) [these /things/] /just/ as {the FATHER} taught Me { } [ ] ( )” (cf. 7:16).

v. 29: Jesus concludes His discussion with the Jewish authorities/Pharisees:

God the FATHER “who sent Me” (vv. 16d, 18b₂, 26b, 29a) “(is) with Me ( )” (cf. 10:38; 16:32) – note the present tense.

/He has/ not let Me alone” (in Greek “mónos” in vv. [9d,] 16c, 29b and in 16:32e–f).

“because I (always) [do/make] /what/ is pleasing⁷⁴³ /to/ Him [ ] ( )” (cf. John 5:30; 6:38; 1 John 3:22).

2.3.11 The Dialogue between Jesus and His Believers and His Opponents (vv. 30–59)

- The Critical Dialogue between Jesus and His Believers as “Sons of Abraham” (vv. 30–47)

+ The Dialogue about Freedom between Jesus and His Believers (vv. 30–36)

# The Setting (v. 30)

Who: Jesus, some of the audience as believers in Him (vv. 30–31) – “the Jews” (v. 31a)

Where: “the Temple” (v. 59) in Jerusalem

When: after “the Jewish Feast of Tabernacles” (John 7:2, 14, 37; 8:12, 21)

The Fourth Evangelist introduces with the help of a genitivus absolutus⁷⁴⁴ in verse 30a – note the personal pronoun “autoũ” in the genitive in combination with the participle “laloũntos” of the verb “laléo” (= “[ ] as He was saying [these /things/]”) – a new scene. Jesus had discussed with the Pharisees (cf. v. 13a) respectively the Jewish leaders (cf. v. 22a) in verses 21–29. He is discussing with “many” who “believed” (vv. 30, 31a) “in Him” (cf. 4:39, 41; 7:31; 10:42; 11:45; 12:11, 42) as Jewish Christians (cf. Acts 10:45; 15:15; 21:20⁷⁴⁵) in verses 30–36/47 now.

# “Thesis” by Jesus (vv. 31–32)

v. 31: Jesus motivated these “believers” in Him with a good advice – then and now, “saying”: