VI. Commentary on the Book of Glory (13:1-20:31)

The "Book of Glory" was actually the Passion and Resurrection section in John's gospel. While we can place individual passages into the six scenes common with the Synoptic accounts, the Johannine tradition differed greatly than that found in the other gospels (most notably chapters 13-17: the Washing of the Feet, the "Last Supper" discourse, and the Great Prayer of Jesus).

Book of Glory Directory

A. The Last Supper (13:1-17:26)

1. Washing of the Feet (13:1-30)

A chiastic or stair step structure formed this passage. Its top step addressed leadership as service within the community. As we make our way through the passage, take note of the verb "to know."

Step A1: The Festival Approached (13:1)

13:1 Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end.

Jesus knew of his destiny; he showed his devotion to his disciples to the end.

Step B1: Satan Tempted Judas (13:2; see Mt 26:14, Mk 14:10, Lk 22:3)

2 During supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him...

Step C1: Washing of the Disciples' Feet (13:3-5)

3 Jesus, knowing that the Father had given all things into his hands, and that he came from God and was going to God, 4 arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. 5 Then he poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel that was wrapped around him.

Jesus knew the Father empowered his destiny ("placed all things in his hands") for he recognized his origin and final destination. With this in mind, he rose up from table washed his disciples' feet.

Step D1: Cleansing His Followers (13:6-11)

6 Then he came to Simon Peter. He said to him, "Lord, do you wash my feet?"

7 Jesus answered him, "You don't know what I am doing now, but you will understand later."

8 Peter said to him, "You will never wash my feet!"

Jesus answered him, "If I don't wash you, you have no part with me."

9 Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!"

10 Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you." 11 For he knew him who would betray him; therefore he said, "You are not all clean."

Peter objected to the servant role of his leader. But the fisherman did not know what Jesus was doing. The Lord then countered by holding up that role as the measure for leadership in the community. The duty to serve and be served made one "clean" (kosher). Yet, Jesus also knew a betrayer, an unclean one, was in their midst.

Step E1: The Leader Serving (13:12-14)

12 So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13 You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 14 If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.

After Jesus finished his task, he asked his disciples if they knew what he had just done for them. Then, he repeated two titles for himself "Teacher and Lord...Lord and Teacher" to make his example emphatic. He used the last grouping in an "if, then" statement as an implicit command. "If I, your Lord and Teacher, have washed your feet, you should wash each others' feet."

Step F: The Command to Serve Made Explicit (13:15)

15 I gave you an example so that just as I have done for you, you should do for others.

Step E2: The Follower Serving (13:16-17)

16 Amen, amen I say to you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him. 17 If you know these things, blessed are you if you do them.

With an emphatic phrase ("Amen, amen, I say to you..."), Jesus compared his status and that of his followers. The master ("teacher and Lord" in Jn 13:13-14) was greater than the servant, the sender greater than the messenger. Note he defined the disciple as the servant leader and the missionary. If the faithful understood and lived out their role, they were blessed.

Step D2: One Who Wasn't Clean (13:18-22)

18 I don't speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 19 From now on, I tell you before it happens, that when it happens, you may believe that I am he. 20 Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me."

21 When Jesus had said this, he was troubled in spirit, and testified, "Most certainly I tell you that one of you will betray me."

22 The disciples looked at one another, perplexed about whom he spoke.

Jesus turned his attention to his betrayer when he quoted Psa 41:9. The meaning of the Scripture phrase was not completely clear but its intent communicated duplicity. Then, he used the prediction to strengthen their faith that "I AM." He followed this statement with two emphatic phrases ("Amen, amen I say to you..."). One introduced a positive saying about evangelization; the missionary represented not only the Christ but ultimately the Father. Yet, the other emphatic phrase introduced another chilling prophecy of betrayal (Jn 13:21; see Mt 26:21, Mk 14:18). At this, the gathered disciples were confused.

Step C2: Reclining at Table (13:23-26)

23 One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 24 Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks."

25 He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it?"

26 Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot.

Still confused, the disciples tried to identify the traitor (Jn 13:22; see Mt 26:21, Mk 14:18). Peter motioned to the Beloved disciple for an answer. The latter asked Jesus. The Lord responded with his intent to show his betrayer hospitality (Jn 13:26; implied in Mt 26:22, Mk 14:20, Lk 22:21). An act of kindness and intimacy would become the sign of selling out.

Step B2: Satan Entered Judas (13:27a; Lk 22:3)

27a After the piece of bread, then Satan entered into him.

Step A2: Betrayal Sent in Motion (13:27b-30)

27b Then Jesus said to him, "What you do, do quickly."

28 Now nobody at the table knew why he said this to him. 29 For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 30 Therefore having received that morsel, he went out immediately. It was night.

After Jesus gave Judas the piece of bread, he urged the Iscariot to complete his task. Yet, no one else knew exactly what was happening. They assumed the Lord directed his betrayer to spend some money from the common purse. But Judas understood. So, he left.

The chiasmus related the lesson of Christian leadership. Through the humble (some say "humiliating") act of washing feet, Jesus defined not only what a leader should do but what he or she should aspire to. Servants represented their master (Jn 13:13-14, Jn 13:16). They had the power to cleanse (a baptism reference in Jn 13:9) through their words and actions. They were to offer everyone hospitality, even an enemy (Jn 13:26). In other words, servants could evangelize. Thus, washing of feet became a symbol of leadership within the community but promotion of the Good News outside the community.

2. The Last Supper Discourse (13:31-16:33)

Over three chapters of John's gospel consisted of a long chiasmus. Jesus bid his followers farewell with many memorial images that built up to a high point: "...my joy might be in you and your joy might be complete." (15:11) Except for the prediction of Peter's denial and a few interruptions by named disciples, the majority of the discourse was a monologue.

Last Supper Discourse Overview

Before we discuss this passage, let's consider several points that the reader might be tempted to gloss over.

a. The Community.

Besides directing his answer to the question of Philip (Jn 14:8-10), Jesus addressed his disciples as a group in the second person plural ("you"). He addressed the individual believer only in the third person singular ("he"; Jn 14:21). In other words, the large majority of his remarks were addressed to the community. The commentary below reflects that thrust.

Here, we must ask another question: Why didn't Jesus address each individual? Why did he use the second person plural? In ancient cultures, the individual didn't help to define his group; the group defined the individual. The question "Who are you?" wasn't an inquiry into identification. Instead, it was a question of place in society: "Where do you fit in?" Consider a wealthy Jew living in the Diaspora. He would answer the question first in reference to his clan, then his place of birth, his tribe (Judah or Benjamin), his nationality (Jewish), and, finally, if he were well placed, a Roman citizen. St. Paul made no reference to his clan in his writings but he did identify his place of birth (Tarsus; Acts 22:3). He claimed to be a member of the tribe of Benjamin (Rom 11:1), a practicing Jew as a Pharisee (Phil 3:5, Acts 22:3, Acts 13:47, Rom 11:13-16) and a Roman citizen (Acts 16:37, Acts 25:10-11). These facts acted as signs that marked his place in society.

Outside of the group, an individual was an exile. Society considered such a loner as either invisible or abhorrent to them. Consider Judas Iscariot in John's gospel. The author colored him as a cheat, a thief and a liar. His vices stood in stark contrast to the virtues that one could find in the community. Inside the local church, one could find salvation, moral support and honor. Outside, one found damnation, loneliness and shame.

b. Partially Realized Eschatology.

Jesus addressed the immediate experience of his followers and the future. This discourse contained confusing and contradictory language. For example, compare 14:2 with 14:19:

In my Father's house are many homes. If it weren't so, I would have told you. I am going to prepare a place for you. (14:2 WEB)

Remain in me, and I in you. As the branch can't bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. (15:4 WEB)

In the first instance, Jesus indicated he would leave his followers. Jn 14:27-28 reflected their uncertainty in the face of that absence. Yet, the second verse indicated an ongoing presence. So, Jesus was not there but, in some sense, still present. Scholars have noticed the tension between the absent Lord who will return at the end of time and the presence of the Risen Christ in the community. They call this tension "partially realized eschatology" (eschatology is the theological study of the end times).

This tension appeared in the Last Supper discourse on two levels: the intellectual and the emotional. On the former level, the language of Jesus could be neatly divided into two boxes: post-Resurrection spirituality and the Second Coming. On the one hand, after Jesus rose from the dead, he breathed his Spirit upon them (Jn 20:22). Through the Spirit, Jesus was present to his disciples in different ways: in worship, in evangelization, and in acts of charity. On the other hand, the community of believers held fast to the belief the Risen Lord would return in glory.

c. Mixed Emotions.

In the Last Supper discourse, Jesus used the language of emotions. He spoke of intimate union (Jn 14:7-11, Jn 14:20, Jn 15:1-8) where knowledge was existential. Yet, he addressed feelings of uncertainty and anticipation (Jn 14:1, Jn 14:18, Jn 14:27, Jn 16:20). Above all, he spoke of love as devotion (Jn 14:21-24, 15:9-12). In light of chapter 13, this love glued the community together, not only in respect and deference but in loyalty.

Jesus addressed the mixed emotions the disciples had. Lived experience tells us we cannot compartmentalize emotions. Jesus recognized that fact when he spoke of the highs and the lows in community life. "Joy" (in Greek, "chara") appeared six times in the discourse (Jn 15:11, Jn 16:20-22, Jn 16:24). The verb "rejoice" (in Greek, "chairo") appeared three times (Jn 14:28, Jn 16:20-22). Yet, he called for calm ("troubled" in Greek "tarasso"; Jn 14:1, Jn 14:27) and promised them relief from sorrow ("lype" in Greek; Jn 16:6, Jn 16:20-22).

Note an underlying theme of application. The evangelist used the Last Supper scene as a metaphor for the lived experience of his community. The early Christians in the Johannine community could identify with the struggles and mixed emotions of those gathered for that Passover. Indeed, when they gathered to break bread, they recalled the spirit of that final meal as if they were present. What Jesus said to his disciples at the Last Supper, he said directly to them.

d. Divine Intimacy.

Throughout the following commentary, I will use the phrase "divine intimacy" to express the unity of Christ and his disciples. But I must qualify that phrase in light of the points above. First, divine intimacy focused primarily on the community, then secondarily on the individual. Second, Jesus spoke of this intimacy as his presence in the community (for example, see Mt 18:20, Mt 28:20). Such a presence was the result of divine initiative. Third, his perceived presence or lack created an emotive response within the community (joy, love, sorrow). If an emotional state did arise, it was not limited to an individual's state of ecstatic transcendence; it was a shared experience. But, since presence depended upon the activity of God, it didn't depend upon emotion for validation.

Consider the insight of St. Paul. In 1 Corinthians 11, he addressed the presence of the Risen Lord in Eucharistic terms. Partaking in the bread and wine was an act of evangelization (1 Cor 11:26). Those who ate and drank at the meal with indifference or without repentance faced divine judgment (1 Cor 11:27-29). Evangelization and worthiness didn't depend upon the emotional state of the believer.

We must consider a fourth point when we consider the term "divine intimacy." What does 17:23 mean?

I in them, and you in me, that they may be perfected into one; that the world may know that you sent me and loved them, even as you loved me. (17:23 WEB)

"You in me" meant revelation. Jesus made the presence of the Father manifest in himself, his message and his ministry. "I in them" required some unpacking. It, too, referred to presence but it had both interior (within the community) and exterior (to the general culture) dimensions. Here, the local church not only felt the presence of Christ in its fellowship, its worship and its outreach (interior). It acted as an extension of Christ's presence to the culture at large (exterior). St. Paul addressed this notion in a biological metaphor. The community itself was the Body of Christ (1 Cor 12:12-14) fed by the Spirit (1 Cor 12:7). The activities of the community reflected the presence of God to society at large (Phil 2:14-15). John the evangelist had the same idea when he said unity in the church communicated the Good News.

With these factors in mind, let's continue with the chiasmus.

e. Last Supper Chiasmus

Step A1: Introduction: Leaving and Desertion (13:31-38)

1) Monologue (13:31-35)

31 When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately. 33 Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 34 A new commandment I give to you, that you love one another. Just as I have loved you, you also love one another. 35 By this everyone will know that you are my disciples, if you have love for one another."

With the exit of Judas, Jesus remained with his faithful ones. Now began his glory. "Now the Son of Man is glorified and God is glorified in him" (Jn 13:31) The passive voice created a question: who was glorifying the Son of Man? In the light of Jn 13:20, the answer would be the missionary. By spreading the Good News, the disciple raised the reputation of the Christ ("glorified the Son of Man") and, by extension, God himself.

Yet, the very act of evangelization was based upon divine initiative. If the disciple helped to extend and raise the reputation of the Christ, God had a hand in the effort. The receptive audience came to believe because God called them. In other words, "If God is glorified in him (the missionary evangelizing), God will glorify him (the Son of Man) in himself (positive response to the message) and glorify him at once (explosive growth of the community)" (Jn 13:32).

How could this be possible? The washing of the feet gave a clue. Jesus commanded his followers to love each other through service (Jn 13:34). Such mutual respect and deference created the conditions for evangelization (Jn 13:35) and would even strengthen the believing community even when presence of the Lord seemed absent (Jn 13:33).

2) Dialogue (13:36-38)

36 Simon Peter said to him, "Lord, where are you going?"

Jesus answered, "Where I am going, you can't follow now, but you will follow afterwards."

37 Peter said to him, "Lord, why can't I follow you now? I will lay down my life for you."

38 Jesus answered him, "Will you lay down your life for me? Most certainly I tell you, the rooster won't crow until you have denied me three times.

The Lord would soon leave them. Peter asked "Why?" Jesus implied he would endure his destiny first then Peter would follow at a later date (Jn 13:36). The fisherman objected, professing loyalty even to the point of death (Jn 13:37; see Mt 26:33, Mk 14:29, Lk 22:33). Jesus replied with the famous prediction about Peter's thrice denial (Jn 13:38, Lk 22:34; see Mk 14:30, Mt 26:34).

Step B1: Absence as Preparation (14:1-7)

14:1 "Don't let your heart be troubled. Believe in God. Believe also in me. 2 In my Father's house are many homes. If it weren't so, I would have told you. I am going to prepare a place for you. 3 If I go and prepare a place for you, I will come again and will receive you to myself; that where I am, you may be there also. 4 You know where I go, and you know the way."

5 Thomas said to him, "Lord, we don't know where you are going. How can we know the way?"

6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 7 If you had known me, you would have known my Father also. From now on, you know him and have seen him."

Jesus urged calm among his followers (unlike his own feelings in Jn 13:21). Then he urged trust in a statement that listed the verb "believe" twice. Translators struggle over the construction of the first verb. Was it an imperative? In this case, "believe in God and believe in me." Or, was it indicative? In this case, "you believe in God, so believe in me." In either case, the second verb was an imperative, urging faith in himself and his mission (Jn 14:1).

What was his mission? To prepare a dwelling place for his followers where Jesus could again live with them (Jn 14:2). Did it refer to spiritual union with the Risen Christ (living "in Christ"; see Rom 8:1, Phil 1:1, 2 Cor 12:2)? Or did it refer to the afterlife? The following verse didn't clarify the issue. Jesus would leave then return so he and his disciples could live together (Jn 14:3).

Thomas interpreted with a question about Jesus's destination and path ("how can we know the way?"; Jn 14:5). The Lord used this question as a teachable moment. "I AM...the way, the truth, and the life" (Jn 14:6) As divine ("I AM"), he was the path to the Father ("the way"), the revelation of the Father's will ("the truth"), and the giver of the Spirit (the Father's very "life"). He stressed the first part of the phrase ("the way") when he stated, "No one comes to the Father except through me." Then, he shifted to the second part ("the truth") that focused on revelation. He began with an if-then statement about intimate knowledge of another. "If you had known me, you would have also known the Father." Yet, the very phrase "I AM...the way, the truth, and the life" was a moment of revelation. "From now on you know him and have seen him." By stating his own identity, Jesus made the Father manifest to his followers (Jn 14:6).

Alright, we have covered the first two nouns of the phrase ("I AM...the way, the truth..."). What about the last ("the life")? Jesus will address it later in the passage with the promise of the Spirit.

Step C1: Unity With the Father (14:8-14)

8 Philip said to him, "Lord, show us the Father, and that will be enough for us."

9 Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 10 Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 11 Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 12 Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father. 13 Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. 14 If you will ask anything in my name, I will do it.

Philip cut in. He wanted to see the Father (Jn 14:8). Jesus responded with a rhetorical question. "Philip, you've lived with me for so long and you still don't know me?" Then he answered his own question. Seeing Jesus act was seeing the Father's will in action. So, why did Philip ask this in the first place? (Jn 14:9)

Again, Jesus asked Philip again but this time about the relationship of the Lord and the Father. And again, Jesus equated his message with revelation. The words Jesus spoke were from the Father and they had an effect ("works"; Jn 14:10, see Isa 55:10-11). So, questioning disciples like Philip had a choice, believe in unity of the Father and Jesus or believe in the effects of that unity ("works"; Jn 14:11). Those who believed in the unity would witness its effects ("do the works I do...do even greater...") because they would be empowered by that unity ("...I am going to the Father."). And he made this point emphatic ("Amen, amen I say to you..."; Jn 14:12).

Here, he previewed the last part of his "I AM..." declaration in Jn 14:6, "the life" (the Spirit). How did the words of the Father spoken by Jesus have an effect? The Spirit. It would empower believers to perform great feats in the name of Jesus. Here, the name meant more than mere identification. It revealed the power of the individual. Invoking the name of Jesus released his power, his Spirit. Invoking the name of Jesus meant the disciple was swept up in that power. In other words, like Jesus, the disciple was an instrument of the Father. Like Jesus, when the disciple spoke in the Spirit, those words would have an effect. The result would cause praise to God ("glory") because of the name of Jesus (Jn 14:13-14).

Step D1: The Paraclete, Part 1 (14:15-24)

15 If you love me, keep my commandments. 16 I will pray to the Father, and he will give you another Counselor, * that he may be with you forever: 17 the Spirit of truth, whom the world can't receive, for it doesn't see him and doesn't know him. You know him, for he lives with you and will be in you. 18 I will not leave you orphans. I will come to you. 19 Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 One who has my commandments and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him."

22 Judas (not Iscariot) said to him, "Lord, what has happened that you are about to reveal yourself to us, and not to the world?"

23 Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him and make our home with him. 24 He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me.

This section made 14:13-14 explicit. It answered the question: how did disciples know they acted in the name of Jesus? By keeping the lifestyle of the community ("my commandments") in both letter and in spirit ("if you love me"; Jn 14:15) And implicitly by discerning the promised Spirit. Jesus referred to the power of God as the Paraclete and the Spirit of truth.

The term "Paraclete" was particularly difficult to translate from the Greek "paraklatos" because no single English word clearly communicated its meaning. A paraclete was a companion, an advocate and a wise sage; he was a friend in need (Jn 14:16). The Spirit also revealed the will of God which popular culture rejected out of ignorance and stubbornness. The Paraclete and the Revealer dwelt in the community as a constant, intimate presence (Jn 14:17).

Even in times of darkness, Jesus would not leave his followers orphaned (Jn 14:18) for they would glimpse his presence in ways popular culture could not. That presence would enliven the gathering of the faithful (Jn 14:19) and display divine intimacy within the community (Jn 14:20).

Here Jesus shifted from the community ("you" as second person plural in 14:15-20) to the individual believer ("he" as third person singular in 14:21-24). The sincere disciple who lived as a faithful member of the community followed its norms ("my commandments") and, thus, showed devotion to the Lord. Jesus stated this love was reciprocal. The Father would love the believer who was devoted to the Christ. And he or she would experience the Risen One in terms of love (Jn 14:21).

The monologue was interrupted by a disciple named Judas. He inquired why Jesus only revealed himself to the community and not the world (Jn 14:22). This question again highlighted the tension between the immediate experience of the Risen Christ in the community and his general revelation on the Last Day. Jesus repeated the theme of devotion, thus emphasizing the experience. The individual believer who loved the Lord and lived as a faithful member of the community ("keep my word") would enjoy divine intimacy ("...love him...make our home with him"; Jn 14:23). Of course, the opposite was true. For the message of Jesus was that of the Father himself (Jn 14:24).

Step E1: The Paraclete and Expectation
of the Second Coming (14:25-31)

25 "I have said these things to you while still living with you. 26 But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said to you. 27 Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don't let your heart be troubled, neither let it be fearful. 28 You heard how I told you, 'I am going away, and I will come back to you.' If you loved me, you would have rejoiced because I said 'I am going to my Father;' for the Father is greater than I. 29 Now I have told you before it happens so that when it happens, you may believe. 30 I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 31 But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let's go from here.

This section shifted away from the immediate experience of the Christ in the community to the Second Coming. While Jesus lived with his disciples, he taught them. But when he left, the Paraclete, the Spirit, would fulfill that teaching role (Jn 14:25-26). With this assurance, Jesus bit them farewell with the gift of Shalom, the sense that God was present and all was right with the world. The disciples should not fear for this kind of inner peace transcended any immediate opposition or danger (Jn 14:27; see Jn 20:19-21). Jesus would leave, just as he told his disciples, but he would return. Those who were devoted to him would rejoice he returned to the Father, "for the Father is greater than I" (Jn 14:28).

What did "the Father is greater than I" mean? The Church fathers gave two possible answers. First, the Son shared in the same divine nature as the Father but was eternally "begotten" by the Father. In other words, the Son was dependent upon the Father for his existence. There was no such principle that caused the Father to be. Or, second, the nature Jesus shared with the rest of humanity was far less in stature than his divinity. In either case, the phrase showed the deference of Jesus to the Father.

Jesus taught his followers as a warning (Jn 14:29). The evil "ruler of this world" would soon arrive. While he had no hold on Jesus but, implicitly, the community would endure the suffering and darkness evil brought (Jn 14:30). Nevertheless, Jesus would undergo suffering to fulfill the will of and show his love for the Father (Jn 14:31).

Step F1: Divine Intimacy and Love (15:1-10)

15:1 "I am the true vine, and my Father is the farmer. 2 Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 3 You are already pruned clean because of the word which I have spoken to you. 4 Remain in me, and I in you. As the branch can't bear fruit by itself unless it remains in the vine, so neither can you, unless you remain in me. 5 I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing. 6 If a man doesn't remain in me, he is thrown out as a branch and is withered; and they gather them, throw them into the fire, and they are burned. 7 If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.

8 "In this my Father is glorified, that you bear much fruit; and so you will be my disciples. 9 Even as the Father has loved me, I also have loved you. Remain in my love. 10 If you keep my commandments, you will remain in my love, even as I have kept my Father's commandments and remain in his love.

Jesus described his relationship with his followers in agricultural terms. "I AM the vine, you are the branches." The image of Israel as a grape vine has a long history (Psa 80:8-16, Isa 5:1-7, Jer 2:21, Eze 15:1-8, Eze 17:5-10, Eze 19:10-14, Hos 10:1). But, no one had narrowed it down to the level of vine and branch until Jesus. He identified himself as the authentic conduit of life ("I AM...the true vine") and the Father dynamically acted in that life ("vine dresser"; Jn 15:1). He equated ejection of apostates as "tearing out fruitless branches" and testing from opponents as "pruning branches to produce more fruit" (Jn 15:2). Note these two acts depended upon divine initiative.

Next, Jesus equated "pruning" with the notion of kosher. Unlike Jews who define kosher in terms of behavior (keeping the Law), Jesus insisted the receiving and living out the Good News ("word I have spoken to you") made one "clean" (Jn 15:3; see Jn 13:10). After this "cleansing," he urged intimacy, again returning to the vine-branch metaphor. This closeness was found in a communal setting ("you" as second person plural; Jn 15:4) then made its way into the life of the individual believer ("bears much fruit" with a shift to "he," third person singular). The effectiveness of the individual disciple depended upon divine initiative ("apart from me you can do nothing"; Jn 15:5). The rogue disciple will not only be ineffective, he will face condemnation (dried up branches burned in a fire), implicitly at the Final Judgment( Jn 15:6).

Jesus shifted back to the community (second person plural) with an if-then statement. The "if" portion had two conditions, divine intimacy ("remain in me") and obedience to the Good News ("my words remain in you"). The result was an effective prayer life (Jn 15:7). Note the conditions affected the result. The faithfulness of the community ("prove to be my disciples") and its efforts to live out the message ("bear much fruit") focused its worship. In this way, the reputation of the Christian God ("Father") spread ("is glorified"; Jn 15:8).

The root of divine intimacy was love. In this case, "love" meant an active devotion and self-giving. The Father demonstrated his love for his Son so he, in turn, did the same for his disciples, most notably on the cross (look ahead to Jn 15:13). Jesus urged his followers to remain in love (Jn 15:9). How could disciples do this? Make active devotion and self-giving top priorities for the local church. These values were the core of the Good News. Hence, to live as a disciple meant to follow the commands of love that came not only from Jesus but from God himself (Jn 15:10).

Step G. Joy ( Jn 15:11)

11 I have spoken these things to you, that my joy may remain in you, and that your joy may be made full.

The result of divine intimacy and a lifestyle of self-giving was ecstatic joy.

Step F2: Divine Intimacy and Love (15:12-17)

12 "This is my commandment, that you love one another, even as I have loved you. 13 Greater love has no one than this, that someone lay down his life for his friends. 14 You are my friends if you do whatever I command you. 15 No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 16 You didn't choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you. 17 "I command these things to you, that you may love one another.

Here Jesus turned from an agricultural image to one of friendship. Close friends were willing to sacrifice for the good of each other. Jesus raised this value to the prime command that glued the community together. And he pointed to himself as its model (Jn 15:12-13). His example was the baseline for friendship (Jn 15:14).

Note that, with the image of the friend, Jesus shifted the relationship between himself and his disciples. No longer did he speak in the greater (master, teacher) and the lesser (servant, student). Now he addressed his followers as equals based upon revelation ("all that I heard from my Father I have made known to you"; Jn 15:15). Like revelation, discipleship both in word and action depended upon divine initiative ("I chose you"). If the community ("you" plural) acted in a way that produced lasting results ("fruit...that your fruit should remain"), their prayers in the power ("name") of Jesus would be efficacious (Jn 15:16). He taught this lesson so the community would be one of active devotion and self-giving (jn 15:17).

Step E2: The Paraclete and Persecution
as a Sign of the End Times (15:18-27)

18 If the world hates you, you know that it has hated me before it hated you. 19 If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. 21 But they will do all these things to you for my name's sake, because they don't know him who sent me. 22 If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin. 23 He who hates me, hates my Father also. 24 If I hadn't done among them the works which no one else did, they wouldn't have had sin. But now they have seen and also hated both me and my Father. 25 But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.'

26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 27 You will also testify, because you have been with me from the beginning.

In a previous step, Jesus focused on the inner cohesion of the community based upon love. Now he turned to the reaction of outsiders, doubt, disbelief and rejection. Non-believers responded to the Good News with venom. They treated Christians in the same way they treated Jesus (Jn 15:18). Note the author didn't equate the term "world" with the planet we live on or the cosmos itself; he used it as a substitute for popular culture. If the community shared the values of culture, outsiders would find disciples as kindred spirits. But the local churches had a different set of values. And the founder of the movement designed it to be different. Those who felt called to join would be considered odd, even anti-social. This made them worthy of disdain by others (Jn 15:19).

Note the tension between "friend" in Jn 15:14-15 and "servant" in Jn 15:20 (also see Jn 13:16). The Jesus movement had only one leader but that leader could raise disciples up to the level of an equal (see the "Washing of the Feet" above). Revelation made that equality possible but it also carried a cost: evangelization. The missionary had a lower status (servant) than the Lord (master) because he spread the message of Jesus. If the majority of pagans were open to evangelization ("your word"), they would believe in its source ("my word"). Yet, they hated Jesus so they would hate his messengers.

That disdain was rooted in their willful ignorance and impiety (Jn 15:21). Jesus and his followers openly spread the Good News so those who heard had no excuse for their sinful blindness (Jn 15:22). For their hatred of the Lord extended to the source of his message, the Father (Jn 15:23). Their venom so blinded them even the extraordinary feats done in their presence did not matter. "They hated me without cause" (Jn 15:24-25; see Psa 35:19, Psa 69:4).

For a moment, take a step back and consider what Jesus stated about the end times in the Synoptics (Mt 24:6-9, Mk 13:7-12, Lk 21:9-19). Two areas stood out: the general and the particular. The general included natural disasters and political upheavals. The particular was personal. Disciples faced the brunt of social disdain even to the point of martyrdom. No doubt, many in the Johannine community felt they lived in the end times based upon pagan opposition and persecution.

To face opposition, Jesus promised to send his disciples the Paraclete. Since the Good News came from the Father, he was the source of the Spirit. That divine power would strengthen them to evangelize ("bear witness about me"; Jn 15:26-27).

Step D2: The Paraclete and Christ's Presence
even in Troubled Times (16:1-11)

16:1 "I have said these things to you so that you wouldn't be caused to stumble. 2 They will put you out of the synagogues. Yes, the time is coming that whoever kills you will think that he offers service to God. 3 They will do these things because they have not known the Father nor me. 4 But I have told you these things so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. 5 But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 6 But because I have told you these things, sorrow has filled your heart. 7 Nevertheless I tell you the truth: It is to your advantage that I go away; for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 8 When he has come, he will convict the world about sin, about righteousness, and about judgment; 9 about sin, because they don't believe in me; 10 about righteousness, because I am going to my Father, and you won't see me any more; 11 about judgment, because the prince of this world has been judged.

Jesus shifted from the threat of outsiders to the experience of the insiders. The faithful in the community might have lived with a bunker mentality. They were tempted to give up (Jn 16:1) because of constant attacks even by fellow Jews (Jn 16:2; also see Mk 13:9, Lk 21:12). Yet, their opposition was based on their ignorance; they did not have the experience of divine intimacy that Christians had ("they have not known the Father nor me"; Jn 16:3).

Jesus warned his followers late in his ministry because the threat of persecution was now real ("their hour comes"; Jn 16:4). He would soon return to his heavenly origin ("him who sent me") but his disciples did not question that origin (Jn 16:5). They didn't ask for two reasons. Implicitly, they finally understood who Jesus really was (unlike Jn 14:5). Explicitly, fear and sorrow overtook them (Jn 16:6). Yet, without his return, the Spirit would not arrive. But, since he would ascend to the Father, he would send the Spirit (Jn 16:7).

In Jn 16:8, the Spirit proved popular culture ("the world") was wrong in three areas: sin, righteousness and judgment. The Greek word for "prove wrong" had a range of meanings from "convince" to "condemn." The context argued not for action (convincing or condemning) but simply for stating the facts.

The Spirit would show people sinned because of their disbelief in Jesus (Jn 16:9). Jesus equated sin with rejection. Those who rejected the Good News rejected the Spirit. In this sense, sin denied the presence of God's power.

The Spirit would reveal the Christ and his mission (Jn 16:10). "Righteousness" meant doing God's will. As the Son came from the Father, he would return. If he did not return, he would not fulfill his divine mandate.

The Spirit would show evil in the world and its fate (Jn 16:11). Ancient culture only knew one sure form of governance: the absolute monarch. Yes, both Rome and Athens experienced democracy, but those experiments gave way to dictatorships. Since this culture portrayed forces of nature as spirits, it made sense to combine the notion of ruler and spirit. Evil in the world was due to the king of demons, Satan. The fatalists asked: will the state of the world always remain the same? Would Satan always be its ruler? The Spirit said "No!" Present conditions would not last. That is why the verb "to judge" was in the past perfect tense. God had already condemned the "ruler of the world."

Step C2: Unity with the Spirit (16:12-15)

12 "I still have many things to tell you, but you can't bear them now. 13 However, when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 14 He will glorify me, for he will take from what is mine and will declare it to you. 15 All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you.

By ourselves, we humans are fragile. We sometimes are more anxious about a possible future event than seems warranted. Worry blocks out any possibility to hear the truth. The same could be said of the disciples (16:12). But Jesus promised the Spirit to help his followers see the situation as it truly was, to understand the Good News on a deeper level, and to receive revelation especially about the end times (Jn 16:13). In this sense, Jesus spoke of truth as clarity. The Spirit would be a conduit of a clear message from Jesus to believers; in doing so, he would amplify the reputation of the Christ ("glorify me"; Jn 16:14). Jesus implicitly stated an accurate picture of affairs would relieve anxiety. The Father was the source of that "big" picture (the Good News). Jesus had and spread that vision. But, with his absence, disciples would receive it through the Spirit (Jn 16:15).

Step B2: Absence as Transition (16:16-24)

16 "A little while, and you will not see me. Again a little while, and you will see me."

17 Some of his disciples therefore said to one another, "What is this that he says to us, 'A little while, and you won't see me, and again a little while, and you will see me;' and, 'Because I go to the Father'?" 18 They said therefore, "What is this that he says, 'A little while'? We don't know what he is saying."

19 Therefore Jesus perceived that they wanted to ask him, and he said to them, "Do you inquire among yourselves concerning this, that I said, 'A little while, and you won't see me, and again a little while, and you will see me?' 20 Most certainly I tell you that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. 21 A woman, when she gives birth, has sorrow because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 22 Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.

23 "In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to you. 24 Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full.

Jesus turned to the matter of his absence and his return (Jn 16:16). His statement led to confusion among his disciples. What did Jesus mean about a temporary absence and his return to the Father? (Jn 16:17-18). Note they didn't question his origin or destiny; they asked about his leaving (see discussion on 16:1-11 above). Jesus acknowledged the questions (Jn 16:19) and used them as a teachable moment. He made two points emphatic (using the phrase "Amen, amen, I say to you..." twice). First, he stressed the temporal nature of their perceived loss and the apparent victory of opponents; sorrow would turn to joy with his return (Jn 16:20, Jn 16:22, Isa 66:14; see Jn 15:11, Jn 17:13). To make his point, he used the analogy of a mother giving birth; the pain of her delivery would change to joy when the mother held her baby in her arms (Jn 16:21; see Isa 66:7).

Next, Jesus repeated his promise that the Father would answer prayer in his name (Jn 16:23; see Jn 15:16). The answers to these prayers would bring overwhelming joy (Jn 16:24).

Step A2: Conclusion: Alone and Deserted (16:25-33)

25 "I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 26 In that day you will ask in my name; and I don't say to you that I will pray to the Father for you, 27 for the Father himself loves you, because you have loved me, and have believed that I came from God. 28 I came from the Father and have come into the world. Again, I leave the world and go to the Father."

29 His disciples said to him, "Behold, now you are speaking plainly, and using no figures of speech. 30 Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came from God."

31 Jesus answered them, "Do you now believe? 32 Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 33 I have told you these things, that in me you may have peace. In the world you have trouble; but cheer up! I have overcome the world."

In step A1, Jesus announced his departure (Jn 13:33) taught his followers that love glued the community together. Peter wondered where he would go and impulsively pledged fidelity even to death (Jn 13:37). But Jesus rebuked him (Jn 13:38).

Now the words of Jesus erased any confusion and reinforced faith in the Lord (Jn 16:29-30). But, he predicted his followers would scatter when his Passion began, just as he said about Peter in Jn 13:38. Yet, he would not face his suffering alone; he was one with the Father (Jn 16:32). He wished peace upon his followers for they would face tribulation. In the end, however, he would stand victorious (Jn 16:33).

The Last Supper discourse began and ended with announcements of departure and predictions of desertion (Steps A1 and A2). It saw the absence of Jesus as a preparation for the Second Coming (Step B1) and a preparation for eternal joy (Step B2). It addressed Christ's unity with the Father (Step C1) and the disciples' unity with the Spirit (Step C2). It envisioned the presence of Christ through the Spirit (Step D1) even in troubled times (Step D2). It anticipated the Second Coming in the Spirit (Step E1) and saw persecution as a sign of the Tribulation through that same Spirit (Step E2). It described divine intimacy in the vine and the branches metaphor (Step F1) and in terms of friendship (Step F2). Notice how the steps ascend and descend from departure and loneliness, even to desertion, up to intimacy. The rise and fall were both thematic and emotive. The high point of the chiasmus was the gift and fullness of joy (Step G).

3. The Great Prayer (17:1-26)

In his monologue, Jesus finished addressing his disciples and turned his attention to his Father. Like the Last Supper discourse, his prayer formed a chiasmus or stair step structure. Two themes would reappear in this structure, divine intimacy and, at its top step, joy.

The Great Prayer Overview

Step A1: Hour of Glory (17:1-3)

1 Jesus said these things, then lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 2 even as you gave him authority over all flesh, so he will give eternal life to all whom you have given him. 3 This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.

"Father, the hour has arrived, glorify your Son that your Son might glorify you." (Jn 17:1) Jesus used two words to give his petition some context: "hour" and "glory." Here, he didn't refer to an hour as a duration of time but as a defining moment. What made it so definitive? Glory. Previously, we considered the term "glory" in two ways: visual (as in light) and oral (as in reputation). Now we must add a third meaning: revelation. Replace the word "glorify" with the word "reveal." The hour was definitive because it revealed the true character of the Christ and the will of the Father. The purpose of the revelation was dynamic; the Father revealed the Son on the cross to give the gift of eternal life (Jn 17:2), a life based upon divine intimacy ("to know...the only true God and Jesus Christ whom you sent"; Jn 17:3; Dead Sea Scroll 4Q418 2). This sense of "glory" would pervade the rest of the chiasmus.

Step B2: Glory is Complete (17:4-8)

4 I glorified you on the earth. I have accomplished the work which you have given me to do. 5 Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 6 I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 7 Now they have known that all things whatever you have given me are from you, 8 for the words which you have given me I have given to them; and they received them, and knew for sure that I came from you. They have believed that you sent me.

In this step, Jesus shifted from his relationship with the Father to his disciples. He revealed ("glorified") the Father through his message and his signs, ultimately, on the cross ("finishing the work"; Jn 17:4). Now, he desired that the Father make his status as the pre-existent Logos manifest (Jn 17:5; see Jn 1:1-3). Through his ministry and, by extension, his followers, the message of divine power ("his name") would spread. For, implicitly through the Spirit, the Father called those who heard the message to become the faithful ("they are yours...kept your word") and gather into the community of his Son ("you gave them to me"; Jn 17:6). The assembly of the saved believed Jesus and his Father worked "hand in glove" (Jn 17:7); the source and messenger of that faith had a divine origin (Jn 17:8).

Notice the co-dependent nature of Christian revelation. As Jesus spread the Good News and healed, he revealed a merciful, self-giving God. In his ministry, people could see not only how God acted in the world, they also glimpsed the place and power of the Son. God worked through Jesus and Jesus revealed the face of the Father. Now the ministry of revealing God in Christ belonged to the community of the faithful.

Step C1: The Community within a Hostile Culture (17:9-12)

9 I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. 10 All things that are mine are yours, and yours are mine, and I am glorified in them. 11 I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 12 While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son of destruction, that the Scripture might be fulfilled.

Jesus now turned to the life situation of the community. He prayed for them since they formed the assembly of those called by God (Jn 17:9). He reminded the Father of that co-dependent revelation ("All mine is yours...yours is mine") that found its home in the community ("glorified in them"; Jn 17:10). The holy ones lived and evangelized within popular culture ("in the world") even though their leader was returning to his Father. They were in need of divine protection ("in your name") not only for their physical unity ("they might be one") but for their shared intimacy with God ("as we are one"; Jn 17:11). Besides the loss of Judas the betrayer ("son of destruction" Jn 13:2, Jn 13:27), Jesus formed the called into a community through the power of God ("your name"); he protected them against evil with that power (Jn 17:12).

Step D: Message and Ascension Caused Joy (17:13)

13 But now I come to you, and I say these things in the world, that they may have my joy made full in themselves.

Spreading the Good News ("I speak these things in the world") and the absence of Jesus ("coming to you") laid the groundwork for divine intimacy in the community ("MY joy having been made within THEM"; Jn 15:13).

Step C2: The Community in a Hostile Culture (17:14-19)

14 I have given them your word. The world hated them because they are not of the world, even as I am not of the world. 15 I pray not that you would take them from the world, but that you would keep them from the evil one. 16 They are not of the world, even as I am not of the world. 17 Sanctify them in your truth. Your word is truth. 18 As you sent me into the world, even so I have sent them into the world. 19 For their sakes I sanctify myself, that they themselves also may be sanctified in truth.

Jesus again returned to the place of the Church in culture. Believers were treated like pariahs because of evangelization ("I gave them your word") and a lifestyle that was antithetical to culture ("they do not belong in the world"; Jn 17:14). Because of the mandate to reach out and spread the Good News, Christians couldn't simply wall themselves off into a ghetto ("not take them out of the world"). So, Jesus prayed the faithful would be freed from evil influences ("the Evil One"; Jn 17:15). After all, he was counter-cultural, so were they (Jn 17:16).

"Set them apart in truth" (Jn 17:17). The verb "set apart" could also be translated as "sanctify, make holy." The notion of separation already existed in the text above. Believers lived on the fringes of society because they held a different set of values. Even their piety differed. They sought "truth" not in philosophical propositions but in relationship, not in something that was "true" but in someone who was "true." God. In other words, what set early Christians apart from general culture was a specific relationship with the Father through Christ. "Your Logos (word) is truth." (17:17b; see Jn 1:1-3)

Yet, the sense of "setting apart" had a touch of irony. Christians had a missionary faith. While believers didn't share in most cultural values, they were sent into society with a message. It was the same message Jesus was sent into the world to deliver (Jn 17:18). Yet the core of the message and, indeed, the messenger were unique. By definition, Jesus "set himself apart" so his followers could do the same in a relationship with God ("in truth"; Jn 17:19).

Step B2: Glory Shared with the Community (17:20-23)

20 "Not for these only do I pray, but for those also who will believe in me through their word, 21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 22 The glory which you have given me, I have given to them, that they may be one, even as we are one, 23 I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.

Jesus prayed not only for the community but for those who would be evangelized ("believe in me through their word"; Jn 17:20) that they, too, might share in divine intimacy ("they might be in us"). In this way, the growth of the Christian movement would be a sign of Jesus' mission to culture (Jn 17:21). Conditions might not change. Culture might treat the faithful with disdain. But the community would thrive.

What the Father revealed to his Son ("glory"), he would share with his followers, old and new, so all could experience unity (Jn 17:22) and intimacy. Singular focus in evangelization, a sense of common purpose, and a shared spiritual experience shouted the mission of the Christ ("you sent me") and the divine care for the community ("you...have loved them") to the greater culture (Jn 17:23).

Step A2: Glory Foreshadowed (17:24-26)

24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory which you have given me, for you loved me before the foundation of the world. 25 Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them."

Jesus shifted to the future. He wished for the presence of those the Father called ("whom you gave me") so they could experience his full, pre-existent revelation ("glory you gave me...from the foundation of the world"; Jn 17:24). Notice he looked forward to a transcendent state that he previewed in his early life. Jesus revealed the unknown Father to his followers and they recognized he was sent by God (Jn 17:25). He revealed and would continue to reveal the Father in power ("name") so the community would experience divine care and intimacy (Jn 17:26). Note these qualities were experienced now and would implicitly continue into the afterlife.

The theme of "glory" was the lynch pin for the Great Prayer of Jesus. Jesus spoke of his pending "hour of glory" in his death (Step A1) and his glory moving forward into the Kingdom (Step A2). He saw his glory made the relationship of the Father and the Son manifest (Step B1) especially in the community (Step B2). Then he shifted to the place of believers in a hostile culture. On the one hand, they lived among opponents ("in the world"; Step C1). Yet they evangelized and promoted counter-cultural values ("not of the world"; Step C2). Jesus prayed for their safety (Step C1) and for their unique character ("set aside"; Step C2).

Notice to this point, glory built up to the return of Jesus to the Father, then flowed back to life in the community. Jesus set out two conditions that would exist in a post-Resurrection community: absence ("I AM coming to you") and evangelization ("I speak these things in the world"). Both conditions created the possibility for joy in the community (Step D). Of course, the faithful would only experience joy in the Spirit.

B. The Arrest of Jesus (18:1-11)

From this point onward, we will outline the Passion in John. I covered the next five scenes in the Passion Reconstruction and in detail HERE. Nonetheless, we will note differences between the Synoptic and Johannine traditions as the verses arise.

1. Arrival at the Garden (18:1-2)

18:1 When Jesus had spoken these words, he went out with his disciples over the brook Kidron, where there was a garden, into which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.

Jesus and his disciples left the Last Supper scene and made their way across the Kidron valley to an unnamed garden (Jn 18:1; see Mt 26:30, Mk 14:26, Lk 22:39). Note the detail of the Kidron indicated accurate knowledge of the Second Temple Jerusalem. Unlike the Synoptics which pictured Jesus at his weakest in prayer, the evangelist immediately moved to the person of Judas (Jn 18:2).

2. Revelation to the Arrest Party (18:3-6)

3 Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 4 Jesus therefore, knowing all the things that were happening to him, went out, and said to them, "Who are you looking for?"

5 They answered him, "Jesus of Nazareth."

Jesus said to them, "I AM."

6 When therefore he said to them, "I AM," they went backward, and fell to the ground.

At night, Judas arrived along with a mixed group of armed soldiers and leadership representatives (Jn 18:3; Mt 26:47, Mk 14:43, Lk 22:47). Unlike the Synoptics, Jesus took the initiative and asked "Who are you looking for?" (Jn 18:4). When they answered "Jesus of Nazareth," her responded with the divine revelation, "I AM" (Jn 18:5). Despite the fact they opposed him, the revelation forced them to prostrate themselves ("drew back and fell to the ground") in a worship position (Jn 18:6).

3. Saving His Followers (18:7-9)

7 Again therefore he asked them, "Who are you looking for?"

They said, "Jesus of Nazareth."

8 Jesus answered, "I told you that I AM. If therefore you seek me, let these go their way," 9 that the word might be fulfilled which he spoke, "Of those whom you have given me, I have lost none."

Again, exercising initiative, Jesus asked "Who are you looking for?" They responded, "Jesus of Nazareth." (Jn 18:7) And he stated "I AM." This time, however, he offered himself in exchange for the freedom of his disciples (Jn 18:8). Then the author referred to a sentiment Jesus expressed: "Of those you gave me, I haven't lost a single one." While there is no direct referent, it does reflect Jn 17:12 (Jn 18:9).

Note the the question-answer sequence was repeated twice, once as a theophany, once as a foreshadowing. In the later, Jesus gave himself up for the freedom of his disciples. This theme would play itself out in the Passion.

4. The Sword Attack (18:10-11)

10 Simon Peter therefore, having a sword, drew it, struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. 11 Jesus therefore said to Peter, "Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?"

Someone drew a sword and cut the ear of the high priest's servant (Jn 18:10; Mt 26:51, Mk 14:47, Lk 22:50). John identified the attacker as Simon Peter and the servant as Malchus. Jesus ordered Peter to re-sheath his sword (see Mt 26:52) with a reference to the "cup he must drink" (Mt 26:39, Mk 14:36, Lk 22:42; Jn 18:11).

C. Before the High Priest
and Peter's Denials (18:12-27)

The evangelist deftly shifted sub-scenes between the interrogation before Annas and Peter's denials.

1. Interrogation, Part 1 (18:12-14)

12 So the detachment, the commanding officer, and the officers of the Jews seized Jesus and bound him, 13 and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 14 Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.

Having Jesus under control, the arrest party took him to Annas for questioning. Since Annas was the father-in-law to the high priest Caiaphas (Jn 18:12-13; Mt 26:57, Mt 14:53, Lk 22:54) and once held the office himself (6-15 CE), we can assume he was the patriarch of a leading Sadducee family. The author referred back to the comment Caiaphas made about political expediency (Jn 18:14; see Jn 11:49-50).

2. Peter's First Denial (18:15-18)

15 Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 16 but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 17 Then the maid who kept the door said to Peter, "Are you also one of this man's disciples?"

He said, "I am not."

18 Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself.

Peter, along with another disciple followed the arrest party as far as the courtyard of the high priest. (Jn 18:15). The unnamed disciple spoke with the female porter and gained him entry (Jn 18:16). The porter questioned him about his association with the Nazarene (Jn 18:17; Mt 26:69-70, Mk 14:66-68, Lk 22:56-57). Note Peter's answer, "I am not" (in Greek, "Ouk eimi"). This response was the opposite of Jesus' "I AM" and, so, a repudiation of Christ's divinity. After his first denial, he stood in the company of the arrest company (servants and officers) and shared their fire (Jn 18:18; Mt 26:69, Mk 14:66, Lk 22:55).

3. Interrogation, Part 2 (18:19-24)

19 The high priest therefore asked Jesus about his disciples and about his teaching. 20 Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them. Behold, they know the things which I said."

22 When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that?"

23 Jesus answered him, "If I have spoken evil, testify of the evil; but if well, why do you beat me?"

24 Annas sent him bound to Caiaphas, the high priest.

Here, the author created some confusion. Here, he stated the high priest questioned Jesus about his organization and his message (Jn 18:19). But, clearly, Annas did the interrogation. The answer might be as simple as the title. Caiaphas held the ritual office but, as patriarch with political muscle, Annas held the prerogative. In all practical matters, the latter was the high priest.

Jesus didn't answer directly but pointed to the public nature of his preaching. He taught in the synagogues and the Temple for all to hear (Jn 18:20). The people were his witnesses (Jn 18:21). A guard struck Jesus for his alleged impertinence (Jn 18:22; see Mt 26:67, Mk 14:65) but Jesus objected, demanding proof (Jn 18:23). Note how the interrogation lacked witnesses unlike Mt 26:59-60 and Mk 14:55-56. Then they led him to Caiaphas (Jn 18:24).

4. Peter's Second and Third Denials (18:25-27)

25 Now Simon Peter was standing and warming himself. They said therefore to him, "You aren't also one of his disciples, are you?"

He denied it and said, "I am not."

26 One of the servants of the high priest, being a relative of him whose ear Peter had cut off, said, "Didn't I see you in the garden with him?"

27 Peter therefore denied it again, and immediately the rooster crowed.

Now the group questioned Peter about his association with Jesus. And, again, he answered "I am not" (Jn 18:25; see Mt 26:71-72, Mk 14:69-70, Lk 22:58). Finally, a relative of the high priest's servant who was present pressed him (Jn 18:26; see Mt 26:73, Mk 14:70-71, Lk 22:59), thus connecting Peter with those who arrested Jesus. Peter denied Jesus for the third time and the rooster crowed (Jn 18:27; Mt 26:74, Mk 14:72, Lk 22:60) thus fulfilling the prophecy (Jn 13:38; Mt 26:34, Mk 14:30, Lk 22:34).

D. Trial Before Pilate (18:28-19:16a)

In the following two scenes, the evangelist used chiastic or stair step structures to advance the narrative and the theme of kingship. As we will see, the trial before Pilate and the crucifixion mimicked a coronation. Indeed, the highest step of the trial was the cynical crowning of Jesus by the soldiers.

Step A1: Outside (18:28-32): Crowd Demanded the Death of Jesus.

28 They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover. 29 Pilate therefore went out to them, and said, "What accusation do you bring against this man?"

30 They answered him, "If this man weren't an evildoer, we wouldn't have delivered him up to you."

31 Pilate therefore said to them, "Take him yourselves, and judge him according to your law."

Therefore the Jews said to him, "It is illegal for us to put anyone to death," 32 that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die.

The religious leaders brought Jesus to Pilate for judgment. The Praetorium referred military headquarters and barracks (in this case, to the palace compound of the civil leader in Jerusalem). In his infrastructure renewal of the city, Herod built palace-fortress as a residence when he was in town; he built it along the western wall by the Jaffa Gate. Yet, there was an another palace, the so-called Antonia Fortress, that was adjacent to the Temple. Either could have housed soldiers. The arrest party presented Jesus at the entrance since they wanted to keep kosher for the Passover celebrations (Jn 18:28). Pilate accommodated their religious sensibilities when he met them at the door. And thus began the exchange with the question: Why? (Jn 18:29)

The leaders responded with presumption. They presented him with an evil man who needed to die (Jn 18:30).

Pilate retorted: Judge him according to Jewish Law. But, they answered,only the Romans could carry out the death penalty (Jn 18:31).

Was this the case especially in the light of Stephen' martyrdom? (Acts 7:54-60) We can find the answer in the way Rome ruled. The Eternal City insisted upon loyalty, payment of taxes and the initiative in foreign relations. Otherwise, they deferred to local officials to keep the peace. If they couldn't maintain order, Rome would step in. The murder of Stephen was a matter of alleged blasphemy, a strictly local concern imperial officials would overlook in the name of good order. The case of Jesus was different. How could local officials execute a popular holy man at Passover? The city burst at the seams with religious tourists. Any local move against the Nazarene would have caused a riot that the Romans would have put down with brutal efficiency. But, if the Romans executed him on imperial charges of revolution, the leaders could avoid blame, turn popular opinion against Jesus and keep the peace. Implicitly, they had him charged with rebellion against Rome as "King of the Jews." (see below). In John's gospel, Jesus foretold of his death on the cross (Jn 18:32; see Jn 12:32).

Step B1: Inside (18:33-38a): Pilate and Jesus on Kingship.

33 Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?"

34 Jesus answered him, "Do you say this by yourself, or did others tell you about me?"

35 Pilate answered, "I'm not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?"

36 Jesus answered, "My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my Kingdom is not from here."

37 Pilate therefore said to him, "Are you a king then?"

Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice."

38a Pilate said to him, "What is truth?"

Inside the unclean quarters of Pilate, the Roman procurator cut to the chase. He asked the treasonous question: Are you the King of the Jews? (Jn 18:33; Mt 27:11, Mk 15:2, Lk 23:3). Jesus answered a question with a question: Did Pilate deduce the charge on his own or did he gain it by hearsay? (Jn 18:34; see Mt 27:11, Mk 15:2, Lk 23:3). Pilate implied his status as a pagan outsider then shifted from the title to a question of activity. What did Jesus do that so upset the religious leadership? (Jn 18:35)

Jesus responded with a chiasmus (Jn 18:36)

Step A1: The Kingdom could not be found in popular culture ("this world").

Step B: If it was, his warriors would fight to free him from the leadership.

Step A2: The Kingdom could not be found in popular culture ("this world").

Notice that the structure emphasized the obvious. If Jesus was just a terrestrial regent, fighting would break out (Step B). But, because the Kingdom had a transcendent nature, he merely pointed to it in his message and his ministry (Steps A). Pilate lived in a world of brutal repression and power politics. The mere idea of God's Kingdom was completely foreign to him.

So, Pilate returned to the question of the kingship. Jesus put the onus on Pilate; he was the one who described the Nazarene as a king. Instead, Jesus laid out his connection to the Kingdom. He came to preach a renewed relationship with God as Father (relational "truth"). Those who accepted his message ("heard his voice") had a relationship with the Almighty ("is of the truth"; Jn 18:36)

Pilate had no concept of what Jesus addressed. What was this "truth" he spoke of? (Jn 18:38)

Step C1: Outside (18:38b-40): Pilate Found No Guilt;
the Crowd Chose Barabbas.

38b When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 39 But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the King of the Jews?"

40 Then they all shouted again, saying, "Not this man, but Barabbas!" Now Barabbas was a robber.

While Pilate had no concept of Jesus' words, he was convinced the Nazarene was innocent of the charges the religious leaders implied (Jn 18:38; Lk 23:4). But, according to tradition, he had the option to show mercy. (Note this tradition was only recorded in the gospels.) So, to read the temperature of those gathered, he offered them the choice to free Jesus, the "King of the Jews" (note the return to the treasonous charge; Jn 18:39, Mk 15:9). The crowd preferred the freedom of a real traitor, the scoundrel Barrabas (Jn 18:40; Mt 27:15, Mt 27:21, Lk 23:18).

Step D: Inside (19:1-3): Soldiers Scourge Jesus.

19:1 So Pilate then took Jesus, and flogged him. 2 The soldiers twisted thorns into a crown, and put it on his head, and dressed him in a purple garment. 3 They kept saying, "Hail, King of the Jews!" and they kept slapping him.

Here, the author reached the top step of the chiasmus: the declaration of Jesus as "King of the Jews." This passage requires a little explanation. When a civil king died, a distinct threat of civil war existed. Who among the nobles would fight for the throne? If the king had an heir, that son had to move fast. He sought to gather support from the deceased's court in order to head off trouble. Since nobles usually had their own fighting force, they were, in effect, war lords. The heir sought to gather the approval of such militias. Once the warrior class coalesced around the heir, the threat of civil war was diminished and the new king could impose his rule on the populace. While religious leaders might crown the king in a lavish court ceremony, in reality the army determined who would sit on the throne.

Notice the parallel. Fighting men really crowned the king. This passage mimicked the process. Like a noble, Pilate deferred to the soldiers (Jn 19:1). In their cruel and cynical way, they declared, dressed and crowned Jesus "King of the Jews." Through mocking and abuse (Jn 19:2-3; Mt 27:28-29, Mk 15:16-18), the soldiers set the stage for the rest of the drama. It was through rejection, Jesus would reveal his kingship.

Step C2: Outside (19:4-8): Pilate Finds No Guilt; "Behold the Man."

4 Then Pilate went out again, and said to them, "Behold, I bring him out to you, that you may know that I find no basis for a charge against him."

5 Jesus therefore came out, wearing the crown of thorns and the purple garment. Pilate said to them, "Behold, the man!"

6 When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify! Crucify!"

Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him."

7 The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God."

8 When therefore Pilate heard this saying, he was more afraid.

The next step in the regal play was the public appearance. Pilate presented Jesus as innocent, yet as an abused king. In both ways, he emphatically turned the attention of the onlookers with the word "Look" or "Behold" (Jn 19:4-5) The crowd approved of the abuse with the shouts for crucifixion (Jn 19:6; Mt 27:22-23, Mk 15:13-14, Lk 23:21). Pilate insisted upon the innocence of Jesus and, again, pushed the responsibility of execution upon the religious leadership (Jn 19:6; see Jn 18:31). Finally, the leaders laid out their charge of blasphemy. Jesus had declared himself the Son of God (Jn 19:7).

When Pilate heard the charge, he was afraid (Jn 19:8). Why? Ruler worship grew among the pagans in the eastern Mediterranean. In a culture of class hierarchy, wealthy regents were seen by the populace as "closer to the gods" or almost "god-like." So, they equated their rule as a result of divine will. A regal heir might legitimize the rule he inherited from a deceased, deified regent with the title "son of god."

After Julius Caesar was assassinated in 42 BCE, the Roman Senate deified him as "the divine Julius." Before his death, he adopted his great-nephew, Octavian as his successor. When Octavian rose to power and declared himself "Augustus," he took on the title of "son of the divine Julius" or simply "son of the divine" (in Latin, "divi filius"). Upon his death, the Senate deified him like his great-uncle. Later, the emperor Tiberius (14-37 CE) would claim the title "son or the divine Augustus" since the latter adopted the former as his successor. So, the phrase "Son of God" had political meaning among Gentiles. To reinforce the notion of an inherited intimacy with the gods, many cities in Anatolia built cultic centers to specific emperors and his families (for example at Pergamum, Ephesus and Sardis).

Pilate knew the explosive implications of the title among Jews and pagans. The religious leaders had melted the charge of blasphemy with the charge of treason. He felt the ice he stood on get increasingly thinner at that moment.

Step B2: Inside (19:9-11): Pilate and Jesus on Power.

9 He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer. 10 Pilate therefore said to him, "Aren't you speaking to me? Don't you know that I have power to release you and have power to crucify you?"

11 Jesus answered, "You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you has greater sin."

Again, Pilate questioned him within the Praetorium, this time about his origin. He did so in the light of his title ("Son of God"; Jn 19:8) and the question about truth (Jn 18:38). But Jesus remained silent (Jn 19:9). Why? Jesus addressed his origin with his Jewish audience (Jn 8:23, Jn 8:48-58) and before his followers (Jn 17:23) but said nothing in the presence of Pilate. The procurator simply did not know the context for the title and had no relationship with the Jewish God.

In the face of Jesus' silence, Pilate threatened him. In response, the Nazarene remarked about the relative degree of Pilate's power. The procurator had the prerogative over capital punishment only because the God he did not know gave it to him. Then, he compared Pilate with Judas. Pilate was ignorant of YHWH. Judas knew the Jewish God and, in betraying Jesus, turned away with full awareness of his duplicity. The latter bore the greater guilt (Jn 19:11).

Step A2: Outside (19:12-16a): Crowd Obtained the Death of Jesus.

12 At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar!"

13 When Pilate therefore heard these words, he brought Jesus out and sat down on the judgment seat at a place called "The Pavement", but in Hebrew, "Gabbatha." 14 Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King!"

15 They cried out, "Away with him! Away with him! Crucify him!"

Pilate said to them, "Shall I crucify your King?"

The chief priests answered, "We have no king but Caesar!"

16a So then he delivered him to them to be crucified.

For a third time, Pilate implied the innocence of Jesus (see Jn 18:38, Jn 19:4) but those gathered objected with an implied threat. "Friend of Caesar" was an informal title for a member of the imperial court. Someone who released a self described "king" was complicit in the rebellious activity of such a "king" (Jn 19:12). After all, how could someone be favored at court and show leniency on a rebel at the same time? Some scholars speculate the religious leaders who pressed for the death of Jesus had a back channel with the imperial family and so could sway official opinion against Pilate.

In response, the procurator brought Jesus out into a public courtyard (the "Pavement", location unknown) and sat on the judge's seat to make a ruling (Jn 19:13). Here, the author inserted a comment about the day and the time. Preparation Day (Mt 27:62, Mk 15:42, Lk 23:54) referred to the time of lamb slaughter at the Temple (Exo 12:6) before the Passover celebration that night. Since Passover was a holy day of pilgrimage, the city doubled or tripled in size with religious tourists. Thus, the slaughter of lambs at the Temple occurred on a wholesale level, beginning at noon and ending at dusk. The author implicitly equated the time of condemnation with the Baptist's image of Jesus as the "Lamb of God" (see Jn 1:29-34). Again, Pilate pointed to Jesus with the emphatic "Behold" (see Jn 19:5) but this time with the phrase "your king" (Jn 19:14).

Those gathered rejected Jesus and called for his execution (see Mt 27:22-23, Mk 15:13-14, Lk 23:21). Yet, Pilate asked again, "Shall I crucify your king?" (see Mt 27:17, Mk 15:9). Then, the chief priests declared their allegiance not to the promised Messiah-king but to the emperor (Jn 19:15). Thus, the melding of blasphemy and treason was complete. But Jesus was the innocent party. The religious leaders insulted their own faith and betrayed their nation for the perceived favor of Rome. They were the blasphemers and the traitors.

The drama was now done. Pilate delivered Jesus into the hands of the leadership when he bent to their will (Jn 19:16). And Jesus, the King, would soon mount his throne on the cross.

E. The Crucifixion (19:16b-42)

The evangelist composed the Crucifixion scene as a chiasmus. It began and ended with the activities of religious leaders, some condemned Jesus, others buried him. In the next steps, the soldiers gambled for his possessions then pierced his side. The high point of the structure was the appearance of Jesus' mother and his death. It summed up the ministry of the Nazarene. It stressed the unity of the old and the new. It also marked the "hour of his glory."

Step A1: The Crucifixion (19:16b-22)

16b So they took Jesus and led him away. 17 He went out, bearing his cross, to the place called "The Place of a Skull", which is called in Hebrew, "Golgotha", 18 where they crucified him, and with him two others, on either side one, and Jesus in the middle. 19 Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS." 20 Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews therefore said to Pilate, "Don't write, 'The King of the Jews,' but, 'he said, "I am King of the Jews."'"

22 Pilate answered, "What I have written, I have written."

In these verses, the author presented the crucifixion and the reason for the sentence. The soldiers took Jesus to the place of execution just outside the city (Jn 19:20) and crucified him between two condemned men (Jn 19:16-18; Mt 27:35-38, Mk 15:24-27, Lk 23:23). The phrase "Skull Place" (Jn 19:17; Mt 27:33, Mk 15:22) has sparked different explanations over the centuries. Some claim it reflected a literal rock formation; others insist upon an allegorical image (burial place of Adam). Most likely it just meant the place of execution.

The crucifixion was in full view of the populace as a warning. As such, justice demanded authorities identify the condemned and the reason for his death. So Pilate had a sign placed on the cross that read "Jesus of Nazareth, King of the Jews" in three different languages (Jn 19:19-20; Mt 27:37, Mk 15:26, Lk 23:38). Passover pilgrims from distant lands would understand Hebrew, Latin and/or Greek and the meaning of the sign. Theologically, printing it in the different languages stressed the universal nature of Jesus' kingship.

The religious leaders objected to the implications of the sign. Jesus died because he was a king, their regent. But, Pilate pushed back (Jn 19:20-22).

Step B1: Soldiers Gambled for Clothes (19:23-24)

23 Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat. Now the coat was without seam, woven from the top throughout. 24 Then they said to one another, "Let's not tear it, but cast lots for it to decide whose it will be," that the Scripture might be fulfilled, which says,

"They parted my garments among them.
For my cloak they cast lots."

Therefore the soldiers did these things.

Since Roman soldiers were famously underpaid, they took the position of condemned for services provided. Only one piece of clothing remained from their haggling over what Jesus owned, an outer tunic. Cutting it up would render it worthless. So, they decided to gamble for it. In doing so, Scripture was fulfilled in the words of Psa 22:18 (see Exo 28:22; Jn 19:23-24; Mt 27:35, Mk 15:24).

Step C: Jesus' Mother and the Beloved Disciple;
the Death of Jesus (19:25-30)

25 But standing by Jesus' cross were his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold, your son!" 27 Then he said to the disciple, "Behold, your mother!" From that hour, the disciple took her to his own home.

28 After this, Jesus, seeing that all things were now finished, that the Scripture might be fulfilled, said, "I am thirsty." 29 Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth. 30 When Jesus therefore had received the vinegar, he said, "It is finished." Then he bowed his head, and gave up his spirit.

The author divided this top step into two parts: Jesus addressing his mother and his death. His mother arrived at the foot of the cross along with two other women (namely Mary Magdalene; Jn 19:25; Mt 27:56, Mk 14:40). Beside his mother stood the "disciple he loved." Then, he addressed each by announcing a familial bond between the two (Jn 19:26-27). The mother-son bond could be seen as the younger caring for the older. That image could also be stretched to an allegory. The mother represented Jewish tradition; the younger beloved disciple represented the Good News. In this view, both needed each other for balance and the possibility of growth.

Next, the evangelist turned to the death of Jesus. The Nazarene realized his task was finished (Jn 19:28, Jn 19:30) and declared his thirst to fulfill Scripture (see Psa 69:21). The soldiers responded with an offering of vinegar (Jn 19:29; Mt 27:48, Mk 15:36, Lk 23:36) which Jesus drank. Then he died (Jn 19:30; Mt 27:50, Mk 15:37, Lk 23:46).

Step B2: Soldiers Pierced the Side of Jesus (19:31-37)

31 Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for it was a high Sabbath), asked of Pilate that their legs might be broken, and that they might be taken away. 32 Therefore the soldiers came, and broke the legs of the first, and of the other who was crucified with him; 33 but when they came to Jesus, and saw that he was already dead, they didn't break his legs. 34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 35 He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 36 For these things happened that the Scripture might be fulfilled,

"A bone of him will not be broken."

37 Again another Scripture says,

"They will look on him whom they pierced."

Mindful Passover approached, the religious leaders asked Pilate to have the legs of the crucified broken. During their last moments, the executed would raise their bodies up by their legs in order to breathe since their lungs were filling with fluid. They were literally dying from drowning. The soldiers broke the legs of the two criminals so they could not raise themselves up thus hastening their deaths.

"High Sabbath" meant Passover and the Sabbath fell on the same day. Unlike the Synoptics, the author portrayed the death of Jesus on the Preparation Day, the day before Passover itself.

The leaders requested the execution sped up so the bodies could be removed from public view (Jn 19:31-32). In this way, the leaders could portray Jerusalem at peace without the reminders of Roman oppression and keep the Law (Deu 21:22-23; also see Josh 8:29).

Since Jesus was already dead, a soldier pierced him with a spear. Immediately, blood and water poured out (Jn 19:34), symbolic for Eucharist and Baptism. The author emphasized this image in two ways: as an eye witness (Jn 19:35) and as a fulfillment of Scripture.

A bone of him will not be broken. (Jn 19:36; see Exo 12:46 Num 9:12, Psa 34:20)

They will look on him whom they pierced. (Jn 19:37; see Zec 12:10)

Notice the emphasis of the witness and the Scripture reinforced the importance of blood and water flowing from the dead Jesus on the cross. His death made signs of salvation manifest (see 1 Jn 5:6-8). The believing community experienced such in its breaking of the bread (blood) and its initiation of neophytes (water).

Step A2: The Burial of Jesus (19:38-42)

38 After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 39 Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 40 So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 41 Now in the place where he was crucified there was a garden. In the garden was a new tomb in which no man had ever yet been laid. 42 Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there.

After the death of Jesus, Joseph of Arimathaea appeared and requested the body of Jesus from Pilate (Jn 19:38; Mt 27:57-58, Mt 15:43, Mk 15:45, Lk 23:50-53). The author noted Joseph was a disciple yet kept his status quiet for he feared persecution. Then, he took possession of the body (Jn 19:38; Mt 27:58, Mk 15:45). Nicodemus (see Jn 3:1-21) supplied a large mixture of spices to prepare the body for burial (Jn 19:39). The burial party wrapped the body in linens and laid it on a never used shelf in a clan tomb. The tomb was nearby (Jn 19:40-42; Mt 27:59-60, Mk 15:46, Lk 23:53). It was Preparation Day (Jn 19:42; Mk 15:42, Lk 23:54).

Above, I mentioned a never used shelf in a clan tomb where none of the gospels mentioned such details. First century CE tombs were cut from the hard stone that surrounded the city. (As an aside, the traditional site for Jesus' tomb, the Church of the Holy Sepulchre, contains several tombs of this type within its current walls.) These tombs contained multiple shelves for deceased clan members. Family members would lay one of their dead on a shelf and close the tomb. After a year, they would collect the bones, clean them and store them in a bone box, known as an "ossuary." Such boxes have caught the interest of archaeologists because of the inscriptions carved on their sides. This style of burial was abandoned after the destruction of Jerusalem in 70 CE.

One could argue the clan tomb itself was never used but the archaeological finds argue for an extended family plot not an individual's burial place.

As the chiasmus rose, the author focused on the unbelief of the leadership. From the point of his death onward, the symbols and exercise of faith were made manifest.

F. The Resurrection (20:1-29)

The author built the two previous scenes with chiastic structures. In the Resurrection scene, however, he interlaced dialogue and narrative description. These sub-scenes emphasized the two proofs for the Resurrection: the empty tomb and the appearance of the Risen Jesus.

1. The Empty Tomb (20:1-10)

20:1 Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 2 Therefore she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him!"

3 Therefore Peter and the other disciple went out, and they went toward the tomb. 4 They both ran together. The other disciple outran Peter, and came to the tomb first. 5 Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 6 Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, 7 and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 8 So then the other disciple who came first to the tomb also entered in, and he saw and believed. 9 For as yet they didn't know the Scripture, that he must rise from the dead. 10 So the disciples went away again to their own homes.

Around dawn, Mary Magdalene caught sight of the tomb with its stone rolled away (Jn 20:1; Mt 28:1-2, Mk 16:1-4, Lk 24:1-2). Note she didn't look inside the tomb. Instead, she ran to Peter and the Beloved Disciple with the concern about body theft (Jn 20:2-3). Why did she do this? She sought the two out because 1) as a woman, she was not considered a reliable witness and 2) multiple witnesses were required to legally attest to the veracity of a statement (see Deu 19:15).

So, when the two heard from the Magdalene, they rushed out to the tomb (Jn 20:3-4; see Lk 24:2). According to the author, the Beloved Disciple then Simon Peter were the first to see the tomb empty but allowed Peter to enter first. Both saw how the burial clothes were arranged in an orderly manner (which argued against the hasty theft of a body; Jn 20:3-7). Then the author made two seemingly contradictory statements. The "other disciple" entered the tomb and believed (Jn 20:8). Yet, they didn't understand the Scriptures that Jesus must rise from the dead (Jn 20:9). So, the unnamed follower believed without the context of Scripture. So, what did he believe? Mary's report of an open tomb? The resurrection of the dead? Dear reader, I leave you with that puzzle for I have no clear answer.

2. Risen Jesus and Mary Magdalene (20:11-18)

11 But Mary was standing outside at the tomb weeping. So as she wept, she stooped and looked into the tomb, 12 and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 13 They asked her, "Woman, why are you weeping?"

She said to them, "Because they have taken away my Lord, and I don't know where they have laid him." 14 When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus.

15 Jesus said to her, "Woman, why are you weeping? Who are you looking for?"

She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away."

16 Jesus said to her, "Mary."

She turned and said to him, "Rabboni!" which is to say, "Teacher!"

17 Jesus said to her, "Don't hold me, for I haven't yet ascended to my Father; but go to my brothers and tell them, 'I am ascending to my Father and your Father, to my God and your God.'"

18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.

While Peter and the "other disciple" returned home (Jn 20:10), Mary Magdalene remained to mourn. When she looked inside the tomb, she saw two angelic figures who sat at opposite ends where the body of Jesus was laid (Jn 20:11-12; Mt 28:5, Mk 16:5, Lk 24:2-4). They asked her why she grieved and she responded with an inquiry about the location of the body (Jn 20:13). Then she turned to see a figure and the question-response repeated. "Why are you weeping?" "Where did you lay him?" This time, however, the stranger asked the core question "Whom do you seek?" (Jn 20:14-15) That question of personal identity would lead to revelation.

The Risen Jesus revealed himself to the Magdalene. By using her first name, he addressed her in an intimate way. "Mary." She responded to the call with a recognition of her status as a disciple. "Rabboni" or "Teacher" (Jn 20:16; see Mt 28:9-10). In a very brief way, the author encapsulated the experience of believers. The Risen Lord calls the people by name; they realize who stands before them and respond in faith.

While Mary beheld her Lord, she could not control him or his destiny. His work was not complete until he returned ("ascended") to their common Father, the God they both loved and served (Jn 20:17; see Jn 14:2-3, Jn 16:28). With her experience in mind, she returned to witness to the other disciples (Jn 20:18; see Mt 28:8, Lk 24:9).

Note the previous sub-scenes presented the two arguments for belief in the Resurrection: the empty tomb and the appearance of the Risen Jesus. The latter reason would expand in the following sub-scenes.

3. Appearance on Easter Sunday (20:19-23)

19 When therefore it was evening on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the middle, and said to them, "Peace be to you."

20 When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 21 Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you." 22 When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 23 If you forgive anyone's sins, they have been forgiven them. If you retain anyone's sins, they have been retained."

The presence of the Risen Lord on that Sunday night reflected the experience of the early Church. However, many modern believers ignore this parallel. They're more concerned with how a body could materialize in a locked room. This line of reasoning misses the point. Early communities did gather together in fear of persecution yet claimed to enjoy the presence of the Risen One. With that presence came peace, Shalom, that feeling that all is right with the world because God is with his people despite the challenges they faced (Jn 20:19; Lk 24:36).

Yet, what did these early believers claim to experience? A tangible, corporeal appearance (see 1 Cor 15:4-8, Mt 28:17). Jesus showed them the wounds in his hands and the piercing in his side (Jn 20:20; see Lk 24:36, 1 Jn 1:1-2). This physical encounter brought them peace and, with it, a mission (Jn 20:21). To accomplish that imperative, the Risen Jesus blew the Spirit on them then commanded them to breathe it in (Jn 20:22). When God breathed his Spirit, he gave the gift of new life (see Gen 2:7, Eze 37:7-14); indeed, this was the promise of the Good News (see Acts 2:17-21 when Peter quoted the prophet Joel).

With the power of the Spirit, the disciples could preach divine forgiveness and make such a reality. In other words, Jesus sent out missionaries to realize reconciliation between God and people. Of course, this depended upon how receptive the audience was to the message. Some preferred discord and division; they would reject the peace of reconciliation. Preaching to those people was a waste of time (Jn 20:23).

4. Doubting Thomas (20:24-29)

24 But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 25 The other disciples therefore said to him, "We have seen the Lord!"

But he said to them, "Unless I see in his hands the print of the nails, put my finger into the print of the nails, and put my hand into his side, I will not believe."

26 After eight days again his disciples were inside and Thomas was with them. Jesus came, the doors being locked, and stood in the middle, and said, "Peace be to you." 27 Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing."

28 Thomas answered him, "My Lord and my God!"

29 Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed."

Cynics lived even within the believing community. Embodied in the person of Thomas the Twin ("Didymus" in Greek), they would not take the claim of others based on their word alone (Jn 20:24). While some level of skepticism could reflect a healthy spirituality (see 1 John 4:1), at some point, people needed to believe in the message. That's why it was called "faith" and not "proof." Yet, the cynics insisted on the latter with the attitude of "show me."

In the passage, Thomas made a really cynical demand. "...put my hand in his side..."The Greek verb for "put" ("ballo") in this statement is literally "thrust." Clearly, he would not trust the witness of his fellow disciples (Jn 20:24-25).

On the following Sunday, Jesus appeared and challenged Thomas directly. The Risen Lord seemed to say, "Come over here and do what you said you would" (Jn 20:26-27).

Thomas crumpled. "My Lord and my God." This phrase can be translated in two ways. First, as a vocative, an exclamation that addressed the person directly; "My Lord and my God!" Second, as a predicate nominative since the subject and the verb "to be" could be understood in Greek; "You are my Lord and God." In the first sense, Thomas addressed Jesus directly as his Lord and God. In the second sense, Thomas made a creedal statement about the status of Jesus within the community; in this way, he spoke both for himself and the other disciples.

Jesus closed the scene with a beatitude. Those who demand proof are not as implicitly blessed as those who believe based upon the message spread by the missionary (Jn 20:29).

5. First Conclusion (20:30-31)

30 Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 31 but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

The last statement of Jesus acted as a transition to the first conclusion. With the caveat that Jesus performed many other "signs" not recorded, those recorded in the book acted as "gospel" (Jn 20:30-31). They were included to engender faith in the same way the witness of the disciples who saw the Risen Jesus challenged Thomas to believe.