V. Commentary on the Book of Signs (1:19-12:50)

Book of Signs Directory

A. Week of Revelation (Dialogue: 1:19-2:12)

1. Repeating Themes

The evangelist threaded this week with thematic phrases sprinkled throughout in doublets and triplets. The themes included revelation, Messianic titles, disciples, and invitation.

a. Doublet of Revelation

b Doublets of Title

c Doublets of Disciples

d Doublet of Invitation

2. Day One: John Testified about Himself (1:19-28)

1:19 This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

20 He declared, and didn't deny, but he declared, "I am not the Christ."

21 They asked him, "What then? Are you Elijah?"

He said, "I am not."

"Are you the prophet?"

He answered, "No."

22 They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?"

23 He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said."

24 The ones who had been sent were from the Pharisees. 25 They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?"

26 John answered them, "I baptize in water, but among you stands one whom you don't know. 27 He is the one who comes after me, who is preferred before me, whose sandal strap I'm not worthy to loosen." 28 These things were done in Bethany beyond the Jordan, where John was baptizing.

The author began the narrative with opposition. John baptized on the eastern shore of the Jordan river (Jn 1:28) when Temple priests and their entourage came to question him: "Who are you?" ( Jn 1:19). They were more concerned with his place in the religious landscape than in his identity; implicitly, they worried he might challenge their authority. He defined his place in the negative (the emphatic form "I am not"; Jn 1:20-21, Jn 1:27). He was not the Christ, one of the prophets or the great Prophet foretold in Deu 18:15 (Jn 1:20-21) Still they pressed him with a similar question. "Who then?" He responded by quoting Isa 40:3.

Notice the disconnect in images. He was a desert survivalist who announced the news like a town crier. He ministered in the wilderness, an area that echoed the Exodus. Yet, he preached as if he shouted his message in the city marketplace. True, his reputation and the desert environment drew the spiritually thirsty. So, he had an audience eager to hear his words. But he framed his identity as one crying out, "Make the road straight for the Lord."

After the Temple officials came the Pharisees. They addressed his form of ministry. "Why do you baptize if you are not the Christ or Elijah or the Prophet?" (Jn 1:24-25) John framed his role as the advance man, the person who laid the groundwork for the visit of a royal official. He baptized as a way to prepare for One who had not revealed himself yet (Jn 1:26). Before such an awesome figure, John could only respond with humility (Jn 1:27).

On the first day of revelation, John defined himself and his ministry as preparation for the Messiah.

3. Day Two: John Testified about Jesus (1:29-34)

The author shifted from the Baptist to the Christ. He framed it in a chiastic monologue about testimony.

Step A1: John saw Jesus and proclaimed, "The Lamb of God" (1:29)

1:29 The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!

Step B1: The Christ would outrank John both in power and existence (1:30)

30 This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.'

Step C1: "I didn't know him"; John baptized to prepare for the revelation of the Christ (1:31)

31 I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel."

Step D: John testified to the descent of the Spirit upon the Christ (1:32)

32 John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.

Step C2: "I didn't know him"; God sent John to baptize in order to testify... (1:33)

33a I didn't recognize him, but he who sent me to baptize in water said to me,

Step B2: About the descent of the Spirit and the Christ as the baptizer of the Spirit (1:33)

33b 'On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.'

Step A2: John saw and testified "This one is the Son of God" (1:34)

34 I have seen, and have testified that this is the Son of God."

Notice the symmetry of the chiasmus. It began and ended with John's visual then vocal identification of the Christ. The Messiah would outrank the Baptist because he possessed the Spirit and baptized with the Spirit. He "didn't know him" but ministered as a way to prepare. The high point of the structure was the revelation of divine power. John saw the Spirit descend and remain upon Jesus.

4. Day Three: The First Three Disciples (1:35-42)

1:35 Again, the next day, John was standing with two of his disciples, 36 and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 37 The two disciples heard him speak, and they followed Jesus. 38 Jesus turned and saw them following, and said to them, "What are you looking for?"

They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?"

39 He said to them, "Come, and see."

They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 40 One of the two who heard John and followed him was Andrew, Simon Peter's brother. 41 He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 42 He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter).

a. John Sent Two Disciples to Follow Jesus (1:35-39)

The chiasmus gave way to a series of short dialogues. At the sight of Jesus, John again declared, "The Lamb of God" (Jn 1:36). Afterwards, two of the Baptist's disciples followed Jesus (Jn 1:35, Jn 1:37). That led to a "Q & A" between the pair and Jesus. In the end, they stayed at the home of the Nazarene for an afternoon (Jn 1:38-39).

As stated above, the invitation "Come and see" (Jn 1:39) would be repeated by Philip (Jn 1:46). In other words, discipleship depended on the call of the Lord directly and word-of-mouth invitations by others.

b. Simon Peter Became a Disciple (1:40-42)

Andrew invited his brother Simon to join him: "We have found the Messiah!" (Jn 1:40-41) When Jesus met Simon, he gave him the name "Cephas" (Peter; Jn 1:42).

5. Day Four: Jesus called Philip and Nathaniel (1:43-51)

1:43 On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me." 44 Now Philip was from Bethsaida, of the city of Andrew and Peter. 45 Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph."

46 Nathanael said to him, "Can any good thing come out of Nazareth?"

Philip said to him, "Come and see."

47 Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!"

48 Nathanael said to him, "How do you know me?"

Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you."

49 Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!"

50 Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these!" 51 He said to him, "Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man."

The next day, the scene shifted from the Jordan upstream to Galilee. This led to several short exchanges:

a. Jesus called Philip, a resident of Bethsaida (site disputed by scholars; 1:43-44).

b. In turn, this new disciple invited Nathaniel. "We found the Messiah, the One Moses in the Law and the prophets wrote about. He is Jesus of Nazareth, son of Joseph?" (Jn 1:45) Nathaniel was skeptical; "What good could come from Nazareth?" Philip responded, "Come and see" (Jn 1:46).

c. When Jesus met Nathaniel, he acknowledged the man's honest skepticism; "Look, an true Israelite without deceit" (Jn 1:47; see Psa 32:2). Nathaniel was taken aback; "How do you know me?" Jesus responded, "Before Philip called you, I saw you sitting under a fig tree." (Jn 1:48)

Why a fig tree? Figs were cultivated in ancient times for their sweet taste and superior nutritional value. Many believed the fig tree represented the "Tree of Life" (Gen 2:9, Rev 22:2). So, Jesus not only saw Nathaniel at rest under a certain type of fruit tree, he connected the man to the tree of life itself. The statement said as much about Jesus as it did about Nathaniel. He revealed himself to Nathaniel as he showed the man his place in salvation history.

With that insight, Nathaniel declared: "Rabbi, you are the Son of God, the king of Israel!" (Jn 1:49) But Jesus was only getting started. Nathaniel would witness greater things than that insight. "You will see heaven open up and God's angels ascend and descend on the Son of Man" (Jn 1:50-51). According to Gen 28:10-19, Jacob had a dream vision. In it, he saw God sending his messengers ("angels") to earth and back again to fulfill his will. In 1:51, Jesus declared he was the conduit of that back and forth between heaven and earth. He was the locus of divine revelation and activity.

5. Seventh Day and the First Sign:
Wedding Feast at Cana (2:1-12)

Like the testimony of the Baptist, the wedding feast at Cana formed a chiastic structure.

Step A1: Time frame (after 3 days, so the seventh day). setting (wedding feast at Cana) and characters (Jesus, his mother and his disciples; 2:1-2)

2:1 The third day, there was a wedding in Cana of Galilee. Jesus' mother was there. 2 Jesus also was invited, with his disciples, to the wedding.

Step B1: Mother and Jesus dialogue about lack of wine (2:3-4)

3 When the wine ran out, Jesus' mother said to him, "They have no wine."

4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come."

Step C1: Mother tells servants to heed Jesus (2:5)

5 His mother said to the servants, "Whatever he says to you, do it."

Step D: Six stone jars (20-30 gallons each) for ritual purity (2:6)

6 Now there were six water pots of stone set there after the Jews' way of purifying, containing two or three metretes apiece.

Step C2: Jesus tells servants what to do (2:7-8)

7 Jesus said to them, "Fill the water pots with water." So they filled them up to the brim. 8 He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it.

Step B2: Steward tells bridegroom about quality of wine (2:9-10)

9 When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 10 and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!"

Step A2: Sign (revelation and belief), characters (mother, brothers and disciples) and time frame transition (Capernaum for a few days; 2:11-12)

11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 12 After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.

When we compare the "A" steps, we find some elements mirrored but in reverse order: time-location-characters (Jn 2:1-2; Dead Sea Scroll 1QSa 2) then characters-location-time (Jn 2:11-12). These verses acted as transitions into and out of the first sign. In the "B" steps, wine acted as the parallel. The lack of wine (Jn 2:3-4) turned into the high quality, abundant wine (Jn 2:9-10). This latter point in the context of a wedding feast echoed a popular belief about the Kingdom. God's reign would provide abundance even "refined, aged wine" (Isa 25:6; see Psa 23:5; also see Matt 22:1-14, Matt 25:1-10, Matt 8:11-12). In the "C" steps, the commands acted as the parallel. In the first instance, the mother of Jesus instructed the servants to obey her son (Jn 2:5); in the second case, Jesus himself gave the orders (Jn 2:7-8).

The "D" or top step was the focal point of the passage (Jn 2:6). But, why should we concern ourselves with the stone water jars? As vessels for ritual purification, they represented the traditions of Pharisaic Judaism. The number of the jars, "six" symbolized lack or an incomplete state when compared to "seven" which represented fullness and completion; the author implied the traditions were not fulfilled. Then, they were transformed into symbols for the Kingdom, for they contained fine wine in plenty. As such, they signified a shift from the old ways of the scribes to the new ways of the Nazarene.

The elements had symbolic value for the Christian community. Water represented baptism while a red wine could allude to the Blood found in the Eucharist. At the Crucifixion in John, water and blood flowed from the side of Jesus (Jn 19:34); this symbolized two of the initiation sacraments. The change of water into wine represented the transformation of the neophyte from outsider to full participant in the community.

The evangelist made an interesting side note to the passage. Who recognized the miraculous change? The wedding steward. His was a position of honor who acted as a "master of ceremonies." As such, he controlled the invitation list, the seating arrangements and the flow of the event. The steward was either a distinguished elder in the clan or its representative to other clans higher or lower than its place in the social hierarchy. In either case, this man of high reputation noted the quality of the wine to the bridegroom. On a symbolic level, people of character and renown recognize the quality of change in the believer.

We can now see the importance of the miracle. As a sign, it revealed the identity of Jesus as the Christ who would usher in the Kingdom. While the feast did not mark the "hour" of his glory (Jn 2:4), it started the countdown. The sign also symbolized the personal and social change of the neophyte through the sacraments of initiation. The feast and wine aplenty gave the disciples ample reason to believe in him.

B. The First Passover:
The Cleansing of the Temple (Dialogue: 2:13-25)

This scene was one of the few in John that had corresponding passages in the Synoptics (Mt 21:12-17, Mk 11:15-19, Lk 19:45-48). Unlike the other gospels that placed the cleansing towards the end of Jesus's ministry in Jerusalem, John front-loaded the event to create immediate tension between Jesus and his opponents. The evangelist also allowed for the theme of a holy day calendar.

Continuing with the narrative, John created another chiastic structure. This time he shifted from believers to a hostile audience.

Step A1: Time frame (Passover approaching) and location (Jerusalem; 2:13)

13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem.

Step B1: Cleansing of the Temple with Scripture quotes (2:14-17)

14 He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 15 He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money and overthrew their tables. 16 To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!" 17 His disciples remembered that it was written, "Zeal for your house will eat me up."

Step C: Leaders ask for a Sign to justify Jesus' action (2:18)

18 The Jews therefore answered him, "What sign do you show us, seeing that you do these things?"

Step B2: "Destroy this temple..." and disciples remember Scripture (2:19-22)

19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20 The Jews therefore said, "It took forty-six years to build this temple! Will you raise it up in three days?" 21 But he spoke of the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said.

Step A2: Location (Jerusalem) and time frame (Passover; 2:23-25)

23 Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 24 But Jesus didn't entrust himself to them, because he knew everyone, 25 and because he didn't need for anyone to testify concerning man; for he himself knew what was in man.

Let's compare the parallel steps. In the "A" steps, Jesus arrived in Jerusalem for Passover. Note the time-location in Jn 2:13 reversed in Jn 2:23.

The "B" steps focused on the identity of the true Temple. On a symbolic level, the cleansing prepared the space for proper worship not just by Jews but by all peoples (Jn 2:13-15). The religious leaders franchised stalls just outside the Temple gates to merchants. These businessmen exchanged pagan coins for Jewish shekels so religious pilgrims could purchase animals for sacrifice. Yet, this space was called the "Court of the Gentiles," a space reserved for non-Jews to honor YHWH. Jesus created panic among these merchants with his attack but justified it when he quoted Zech 14:21. His followers also supported his action with Psa 69:10).

Now that Jesus had the attention of the leaders and the crowd, he could reveal the true Temple. He began with his prediction about the destruction and resurrection of the sacred edifice (Jn 2:19; see Mk 14:58, Mt 26:61; for my thoughts on this phrase, read a commentary on Mark chapter thirteen). The leaders were incredulous, but his disciples "remembered the Scriptures" (Jn 2:22); after the Resurrection, they connected Temple with his body (Jn 2:21; by extension, the Church in 1 Cor 3:16-17 and the individual believer in 1 Cor 6:19-20).

The final "C" step zeroed in on the question of faith. What sign could Jesus perform to justify his action? (Jn 2:18) Of course, in the eyes of the leaders, this was a rhetorical question. He couldn't produce such a sign. But, his followers had already seen the sign at Cana and they would see others. They were convinced the cleansing justified itself. So, the question itself separated insiders from outsiders. To ask it indicated which side of the fence the inquirer stood.

Jn 2:24-25 reinforced the question of faith. Many people marveled at Jesus' signs. Yet, he knew their fickle hearts. These verses set up the next passage, the dialogue with Nicodemus.

C. Nicodemus (2:23-3:21)

We can divide the discussion between Jesus and Nicodemus into two parts: the dialogue itself and Jesus' monologue about three self images. If we include the transition from chapter two, the dialogue forms a chiastic structure.

1. Dialogue with Nicodemus (2:23-3:12)

Step A1: People saw and believed (2:23-25)

2:23 Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 24 But Jesus didn't entrust himself to them, because he knew everyone, 25 and because he didn't need for anyone to testify concerning man; for he himself knew what was in man.

Step B1: Nicodemus saw Jesus as a teacher from God (3:1-2)

3:1 Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him."

Step C1: Need to be "born again" (3:3-4)

3 Jesus answered him, "Most certainly, I tell you, unless one is born anew, he can't see God's Kingdom." 4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?"

Step D: Need to be "born of water and the Spirit" (3:5-6)

5 Jesus answered, "Most certainly I tell you, unless one is born of water and spirit, he can't enter into God's Kingdom. 6 That which is born of the flesh is flesh. That which is born of the Spirit is spirit.

Step C2: Need to be "born again" and "born of the Spirit" (3:7-8)

7 Don't marvel that I said to you, 'You must be born anew.' 8 The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit."

Step B2: Jesus questions the understanding of Nicodemus (3:9-10)

9 Nicodemus answered him, "How can these things be?" 10 Jesus answered him, "Are you the teacher of Israel, and don't understand these things?

Step A2: Jesus saw and testified but Nicodemus did not believe (3:11-12)

11 Most certainly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 12 If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things?

In the "A" steps, Jesus questioned the quality of faith among the people (Jn 2:23-25) and Nicodemus (Jn 3:11-12). The crowds only believed based upon their personal experience; yet, their faith remained only surface level. Nicodemus was intrigued by the teachings of Jesus yet, despite his education, he did not fully understand.

The term "rabbi" threaded the "B" steps together. Nicodemus called Jesus a rabbi from God based upon the signs he saw the Nazarene perform (Jn 3:1-2). Jesus, however, referred to Nicodemus as a rabbi of the Law (Jn 3:9-10). Note Nicodemus based his interest on the same level as the general populace. He sought Jesus out to question him but (at this point) did not fully accept him.

The "C" steps shared the phrase "born again." Jesus stated "unless one is born again he cannot see the Kingdom of God," much to the dismay of Nicodemus (Jn 3:3-4). He repeated "born again" again in Jn 3:7-8. This time, he added the imperative "don't be surprised" and a comparative word play with "pnema" (Greek for "wind" and "Spirit") that commented on the spiritual life. It ultimately was God's initiative not a matter of personal discretion.

The "D" step functioned in two ways. First, it defined "born again" as entry into the Christian community. The phrase implied baptism in "water" which was the outward sign of renewal and initiation. It also implied baptism in the "Spirit" which indicated the source of personal change and charisms (Jn 3:5). Baptism marked a clear line between life outside the community ("born of flesh") and inside ("born of the Spirit"; Jn 3:6) The way to the Kingdom led through through the assembly of the faithful.

Second, the step reached back for the phrase "born again," redefined it, and set the stage to describe what "born of the Spirit" meant. As Jn 3:8 described, the baptized followed the promptings of the Spirit, not their own.

Note the doublets ("born again" and "Kingdom") and the word "born" (used six times total). The author used phrases and keywords multiple times to tie the passage together.

2. Monologue: Three Images for the Christ (3:13-21)

3:13 No one has ascended into heaven but he who descended out of heaven, the Son of Man, who is in heaven. 14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in him should not perish, but have eternal life. 16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 17 For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 18 He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the one and only Son of God. 19 This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 20 For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 21 But he who does the truth comes to the light, that his works may be revealed, that they have been done in God."

a. Son of Man (phrase used twice; 3:13-15). In Jn 3:13, the author took the image from Dan 7:13-14 in which the Son of Man "arrived on the clouds" but shifted it to serve revelation. He recalled the imagery of Jn 1:51 when Jesus declared "...you will see the heavens open and God's angels ascending and descending on the Son of Man." In this case, however, he applied it to the "Son of Man."

Note John implied the ancient notion of a three tier universe (heaven above, earth, Hades below). Revelation meant communication from heaven to earth. Jesus asserted he was the mode of revelation. He was also the symbol of that revelation. The Son of Man descended from heaven but would be lifted up (like Moses raising up the snake image; Num 21:8-9) as a moment of revelation and a raison d'etre of faith (Jn 3:17).

b. Son of God (word "Son" used three times; 3:16-18) In Jn 3:16, the author turned from the means of revelation ("Son of Man") to its content ("Son of God"). In the gift of his Son, God showed humanity his inner nature, his self-giving (see Phil 2:6-11). Those who put their trust in that gift (the "begotten Son") would receive eternal life. Note John repeated the phrase "might have eternal life" twice, once for those who beheld Christ on the cross and believed and again for those who placed their faith in the Christ. For the evangelist, these two groups were actually one and the same.

Now, John shifted from the content to the purpose of God's gift: salvation. The Son of God came to save humanity, not condemn it. But acceptance of the gift remained an individual choice. Rejection of the gift was self-condemnation for it rejected a relationship with the divine (Jn 3:17-18).

c. The Light (word "light" used five times; 3:19-21) Here, the author recalled the term "the Light" as a metaphor for the Logos (Jn 1:4-5) and implicitly linked it to the Son as a way to explain judgment. Like the descent of the "Son of Man," the Light came into the world. But, those who rejected the Light actively chose its opposite, darkness (Jn 1:19). Notice John bifurcated humanity along symbolic lines: light-good-honorable-saved, dark-evil-shameful-damned. The evil chose darkness to hide their vile acts from view (Jn 3:20). But, the honorable ("do the truth") show their deeds in the Light. Indeed, it revealed the ultimate origin of these acts as God himself ("done in God;" Jn 3:21).

D. Baptist's Final Remarks (3:22-36)

1. Transition to John (word "baptized" used twice; 3:22-25)

3:22 After these things, Jesus came with his disciples into the land of Judea. He stayed there with them and baptized. 23 John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized; 24 for John was not yet thrown into prison. 25 Therefore a dispute arose on the part of John's disciples with some Jews about purification.

3:22-23 compared the activities of Jesus with John; these verses set up the comparison in the dialogue-monologue John would have with his own followers. Jesus left Jerusalem into the countryside where he baptized (Jn 3:22). John, however, baptized at "Aenon near Salim," a place scholars cannot identify with certainty (Jn 3:23). Note, since both men engaged in baptism, they implicitly preached the same message of repentance (see Mk 1:14, Acts 2:38, Acts 3:19, Acts 17:30, Acts 20:21). Jn 3:24 set the time frame of the discussion. Jn 3:25 set the scene of the discussion, a side controversy between followers of the Baptist and an unknown Jew over ritual purification (baptism itself?).

2. Dialogue between John and his disciples (3:26-28)

The author cast the discussion as a short chiastic structure.

Step A1: Disciples note "the One" the Baptist "witnessed to" was gaining an audience (3:26)

26 They came to John and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him."

Step B: John responded, " No one can receive except that which was given from heaven." (3:27)

27 John answered, "A man can receive nothing unless it has been given him from heaven.

Step A2: John reminded his followers they "witnessed to" his identity as the Messiah's advance man (3:28)

28 You yourselves testify that I said, 'I am not the Christ,' but, 'I have been sent before him.'

The word "witness" ("martureo" in Greek) appeared in both "A" steps. The focus of the John's witness was, of course, Jesus (see Jn 1:7-8). In step "A1," the disciples of John expressed their concern Jesus would overshadow the Baptist (Jn 3:26). In step "A2," John reiterated his identity as one who prepared the way for the Messiah, not the Blessed One himself (Jn 3:28; see Jn 1:19-27). In both cases, John's "witness" was consistent.

Step "B" highlighted the source and nature of revelation (Jn 3:27). "...that which was given from heaven" was couched in a theological passive. It begged the question: "Who" gave it from heaven? God, of course. He was the source of revelation. The nature of revelation required someone to receive the divine message. "No one can receive..." referred to the believer. The question remained: who or what could the believer receive from God. The answer was Jesus (see Jn 3:11-13; note the word "witness" appeared again).

3. The Bridegroom analogy monologue (3:29-30)

3:29 He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full. 30 He must increase, but I must decrease.

The Baptist confirmed the fears of his followers. His stature and reputation would diminish while that of the Nazarene would increase (Jn 3:30). Jesus, not John, had a ministry to a wayward people (the "bride"; see Jer 3:1, Hos 2:27). So, John likened himself to the friend of the bridegroom who shared the joy of the newly married man (Jn 3:31).

4. Three themes of John's monologue (3:31-36)

a. "One from above" chiasmus (3:31)

3:31 He who comes from above is above all. He who is from the earth belongs to the earth and speaks of the earth. He who comes from heaven is above all.

In Jn 3:31, the author compared the "One from above/heaven" with the person of "earth." The "A" steps stated the heavenly One in the superlative ("The One from above/heaven is above all"). The "B" step addressed people engrossed in common culture; their obsession blinded them to spiritual matters. The chiasmus highlighted the ignorance of the irreligious.

b. Accepting witness (3:32-34)

3:33 He who has received his witness has set his seal to this, that God is true. 34 For he whom God has sent speaks the words of God; for God gives the Spirit without measure.

The evangelist shifted focus from the unbeliever to the faithful with the word "witness" ("martureo in Greek, the root of the word "martyr"). Jn 3:33 implied the "One from above/heaven" saw and heard spiritual matters, then witnessed to them but that witness was rejected (by the ones of "earth"). But Jn 3:34 turned towards believers, those who accepted the witness and confirm God is true (both in the sense God is faithful and his words are factual). Jn 3:34 returned to the "One" sent by God; he spoke the divine message because God would pour out the Spirit "without measure."

Note this passage formed a thematic chiasmus. The "A" steps focused on the One who saw/heard spiritual matters and was sent by God. The "B" step pointed to the believer.

c. Belief in the Son (3:35-36)

3:35 The Father loves the Son, and has given all things into his hand. 36 One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him."

The author turned to the title for the heavenly One: Son. In Jn 3:35, the Son received the affection of the Father and gave "all things" into his power. Jn 3:36 compared believers with unbelievers. Those who accepted the witness of the Son would receive eternal life, but those who disobey faced divine judgment. Note the term "Son" was used three times in this passage. Also notice the comparison between the believer and nonbeliever summed up the "B" steps of the previous chiastic structures.

E. Dialogue with the Woman at the Well (4:1-42)

The evangelist constructed the dialogue between the Samaritan woman and Jesus in two sets of five steps that parallel each other.

Throughout the dialogue, titles for Jesus appeared: Prophet (Jn 4:19), Messiah/Christ (Jn 4:25), Messiah (Jn 4:29) and Savior of the world (Jn 4:42). Note the center titles (Messiah) were posed as questions about the identity of Jesus; the outer titles (Prophet, Savior) were posed as declarations.

Step A1 parallel of Movement/Transition:
Journey from Judea to Galilee through Samaria (4:1-4).

1 Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself didn't baptize, but his disciples), 3 he left Judea and departed into Galilee. 4 He needed to pass through Samaria.

The Nazarene left Judea because he heard his opponents discovered his popularity; his movement gained more adherents than John's based upon the number of baptisms (Jn 4:1-3). Instead following the traditional route from Judea to Galilee via the Jordan River valley, Jesus took a shortcut through Samaritan territory (Jn 4:4). The text did not explain why Jesus left based upon the knowledge of the Pharisees. Nor does it enlighten us why he traveled into the area of the hated Samaritans.

Step B1 parallel of Geography:
Arrival at Jacob's Well (4:5-6)

So he came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph. 6 Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour.

Around noon (the "sixth hour"), he came to a well attributed to Jacob . While no such water source could be cited in Scripture, popular opinion assumed the patriarch dug it on land he purchased (see Gen 33:18-20); later, Jacob deeded the land to his son, Joseph (not cited in Scripture). The well was situated close to Sychar (also known as Shechem; see Josh 21:20-21; Jn 4:5). The town, in turn, lay in the shadow of Mt. Gerizim, the site of the Samaritan temple (Jn 4:20-21). Both these facts indicated Samaritans populated the region. Jesus arrived at the well thirsty and tired (Jn 4:6).

Step C1 parallel of Physical/Spiritual Needs:
"Living Water" (4:7-15)

7 A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 8 For his disciples had gone away into the city to buy food.

9 The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)

10 Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water."

11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. So where do you get that living water? 12 Are you greater than our father Jacob, who gave us the well and drank from it himself, as did his children and his livestock?"

13 Jesus answered her, "Everyone who drinks of this water will thirst again, 14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life."

15 The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw."

A Samaritan woman arrived at the well to fetch water. The noon time frame foreshadowed the woman's real purpose: propositioning men. In the gender segregated society of the ancient world, women would fetch water at dawn and dusk while men remained indoors. Then, men would wander out for business and any other strictly male activities for the bulk of the day. Respectable women would remain indoors. In this context, the Samaritan woman made her way to a gathering site where she would encounter men. Here, alone, Jesus sat and ordered her to get him a drink (Jn 4:7) since his disciples went into town to procure provisions (Jn 4:8). The woman objected, citing the animus between Jews and Samaritans (Jn 4:9)

The sharp exchange laid the groundwork for the theological discussion to follow. Jesus flipped his imperative and her curt comment upside down. If she only knew the source and the gift of the "living water," she would ask the Nazarene for it (Jn 4:10). On a literal level, "living water" referred to an artesian spring which bubbled up continuously. But Jesus focused on the word "living" which referred to the God of Abraham, Isaac and Jacob, the "Living" God who intervened in history. In other words, "living water" had a divine source and was given as a gift directly from God. It was the Spirit.

The woman responded on a literal level. The only water she saw came from the deep well. Where did Jesus find his artisan spring, his "living water?" Did he really have the audacity to claim superiority over the patriarchs? (Jn 4:11-12)

Jesus addressed her literal understanding then pointed her towards life in the Spirit. This life had a component which at times could feel invigorating like an emotional artisan spring. Life outside the realm of the Spirit was hollow, leaving one wanting. But a fulfilling relationship with the Spirit led to eternal life. Jesus himself was the source of that relationship (Jn 4:13-14). Still thinking on the literal level, the woman asked for his water to satiate her natural thirst (Jn 4:15).

Step D1 parallel of Prophet/Prophetic Utterance:
Social status (4:16-19)

16 Jesus said to her, "Go, call your husband, and come here."

17 The woman answered, "I have no husband."

Jesus said to her, "You said well, 'I have no husband,' 18 for you have had five husbands; and he whom you now have is not your husband. This you have said truly."

19 The woman said to him, "Sir, I perceive that you are a prophet.

After the woman's request, Jesus changed the subject to lay bare her true character. He told her to fetch her husband. She had none. Instead, she had been married and divorced five times. Her current love interest was a live-in boyfriend (Jn 4:16-18). With his question, he exposed her moral weaknesses.

The woman countered by deflecting the attention back on to Jesus. "Sir, I see you're a prophet" (Jn 4:19). This change of subject would refocus attention on matters of faith.

Step E1 parallel of Revelation:
True worship and Teacher (4:20-26)

20 Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship."

21 Jesus said to her, "Woman, believe me, the hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. 22 You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 23 But the hour comes, and now is, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such to be his worshipers. 24 God is spirit, and those who worship him must worship in spirit and truth."

25 The woman said to him, "I know that the Messiah is coming, he who is called Christ.† When he has come, he will declare to us all things."

26 Jesus said to her, "I am he, the one who speaks to you."

The woman continued her deflection with a reference to Mt. Gerazim, site of Samaritan worship. A temple compound existed there from the sixth century BCE until its destruction by Hasmonean leaders in the second century BCE. That's one reason she referred to the mountain and not the temple. Samaritans had Mt. Gerazim; Jews had Mt. Zion, site of the Jerusalem Temple. She tried to claim Samaritan legitimacy by referencing her ancestors' cultic practices (Jn 4:20).

Jesus brushed off her statement. Yes, there was a difference between the groups. But, simply repeating inherited worship patterns did not make up for a lack of intimacy with YHWH ("what we know"; Jn 4:22). Then, however, Jesus pointed towards the time when the place of worship would not matter. He made this point emphatic when he repeated the phrase "...the hour is coming..." (Jn 4:21, 23) Indeed, the Father did not desire worship in a particular location but praise "in Spirit and in truth" (Jn 4:23,-24). Again, he made the point emphatic by repeating the phrase. True worship meant praise in the Spirit. It also meant a right relationship with God ("...in truth...") not one based in cultural expectations or traditions but one in faith. Such worship was open to all people, not the few who had some claim of birthright.

The woman was intrigued. Implicitly, she could stand before God in worship like anyone else. But she would need more, a leader that would show the right path to YHWH. The Essenes called this man the "Teacher of Righteousness," the Messiah. When that leader came, he would explain everything (Jn 4:25).

At this point, Jesus revealed himself to her. He said "I AM, the one speaking to you" (Jn 4:26). As mentioned before, the phrase "I AM" indicated divine presence (see Exo 3:14). In making his statement, Jesus showed her that he was the way to the Father because he was God.

Step A2 parallel of Movement/Transition:
Disciples return (4:27)

27 Just then, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?"

The followers of Jesus returned with food for their journey (see Jn 4:32-33). When they arrived, they were confused why a holy man and a Jew like Jesus would speak alone with a prostitute and a Samaritan. They were afraid to broach the subject (Jn 4:27).

Step B2 parallel of Geography:
Evangelization (4:28-30)

28 So the woman left her water pot, went away into the city, and said to the people, 29 "Come, see a man who told me everything that I have done. Can this be the Christ?" 30 They went out of the city, and were coming to him.

After the moment of revelation, the woman returned to her town to evangelize the people (Jn 4:28-29). Note that, despite her reputation as a sinner, she spoke to her fellow townsfolk about religious matters, specifically about the Messiah. And the people responded (Jn 4:30).

Step C2 parallel of Physical/Spiritual Needs:
Food as divine will (4:31-38)

31 In the meanwhile, the disciples urged him, saying, "Rabbi, eat."

32 But he said to them, "I have food to eat that you don't know about."

33 The disciples therefore said to one another, "Has anyone brought him something to eat?"

34 Jesus said to them, "My food is to do the will of him who sent me and to accomplish his work. 35 Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes and look at the fields, that they are white for harvest already. 36 He who reaps receives wages and gathers fruit to eternal life, that both he who sows and he who reaps may rejoice together. 37 For in this the saying is true, 'One sows, and another reaps.' 38 I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor."

The disciples returned with food. So, they in turn urged the tired Jesus to take sustenance (Jn 4:31). This led to a brief exchange about physical and spiritual food; the latter was the duty to follow divine will (Jn 4:32-34). Next, he shifted to a harvest analogy that explained the duty, the spiritual food. Despite a popular saying about the season between sowing and reaping, Jesus pointed to the immediacy of the harvest, the need for evangelization (Jn 4:35). Thus, those spreading the Good News, the reapers (Jn 4:38), were both gaining neophytes ("gathering fruit") and enjoying their efforts ("receiving wages"; Jn 4:36; Dead Sea Scroll 1QS 4). Another proverb differentiated between the sower (implicitly as the employer, Jesus) and reapers (his employees, the disciples; Jn 4:37). Jesus, source of the Good News, sent out his followers to reap what others did in the effort of evangelization (Jn 4:38).

Step D2 parallel of Prophet/Prophetic Utterance:
Fruits of Evangelization (4:39)

39 From that city many of the Samaritans believed in him because of the word of the woman, who testified, "He told me everything that I have done."

The woman's efforts to evangelize had an effect. Not only she did get the people's attention, she assisted their choice to believe (Jn 4:39). Note she accomplished what Jesus implied in the food/harvest analogy. She took the duty of God's will and spread the message. Because of her, other Samaritans became followers.

Step E2 parallel of Revelation:
The Samaritans' faith (4:40-42)

40 So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 41 Many more believed because of his word. 42 They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world."

In these passages, faith meant more than an ascent of the will to the proposition "Jesus is Lord." It involved presence and intimacy. More people came to believe not only because of the woman but because of their own experience with the Nazarene. They came to the source of revelation, Jesus himself (Jn 4:40-42).

F. Second Sign Dialogue:
Healing of the Official's Son (4:43-54)

This miracle consisted of a transition and a chiasmus of the healing itself. It loosely paralleled the healing of the centurion's son/servant from the "Q" source (Lk 7:1-10, Mt 8:5-13).

1. Transition (4:43-45)

43 After the two days he went out from there and went into Galilee. 44 For Jesus himself testified that a prophet has no honor in his own country. 45 So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast, for they also went to the feast.

After his stay in the Samaritan town, Jesus traveled to Galilee (Jn 4:43). The local people welcomed him because of his activity in Jerusalem (Jn 4:45) but with a caveat (rejected by his region/hometown; Jn 4:44, also see Mk 6:4, Mt 13:57, Lk 4:24, GTh 31).

2. Second Sign Healing (4:46-54)

Step A1: Second Sign (4:46a)

46a Jesus came therefore again to Cana of Galilee, where he made the water into wine..

Jesus returned to Cana, site of first sign .

Step B1: Invitation to Faith (4:46b-47)

46b There was a certain nobleman whose son was sick at Capernaum. 47 When he heard that Jesus had come out of Judea into Galilee, he went to him and begged him that he would come down and heal his son, for he was at the point of death.

The official from Capernaum asked the Nazarene to come and heal his dying son.

Step C1: Demand for Sign (4:48)

48 Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe."

Jesus chided the man who connected faith with direct witness.

Step D1: Request for Sign (4:49)

49 The nobleman said to him, "Sir, come down before my child dies."

The official asked Jesus again to accompany him to see his son.

Step E: Command and Faith (4:50)

50 Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way.

Jesus told the man to leave with the assurance his son would live.

Step D2: Sign Fulfilled (4:51)

51 As he was going down, his servants met him and reported, saying "Your child lives!"

On his way home, the official got word of his son's healing.

Step C2: Recognized Sign (4:52)

52 So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him."

The official was told the exact time of his son's recovery, the same hour Jesus told him his son would be healed ("seventh hour" or one o'clock in the afternoon).

Step B2: Faith Realized (4:53)

53 So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house.

The official realized the connection between Jesus' words and his son's recovery. He and his clan became followers.

Step A2: Second Sign (4:54)

54 This is again the second sign that Jesus did, having come out of Judea into Galilee.

Notice in this compact miracle, Jesus performed his sign from a distance. He didn't need to physically touch the ill. His word alone was efficacious. Also note the recipient believed not based upon what he saw but what he heard. Again, the mere word of the Lord caused faith.

G. Healing at the Pool of Bethesda (5:1-47)

The passage for the healing consisted of a dialogue for the event and a monologue commentary.

1. Dialogue (5:1-18)

This section actually consisted of an introduction and four mini-dialogues. Each of these smaller sections began and ended with comments made by the evangelist.

a. Introduction (5:1-4)

5:1 After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda", having five porches. 3 In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 4 for an angel went down at certain times into the pool and stirred up the water. Whoever stepped in first after the stirring of the water was healed of whatever disease he had.

The author began with a broad description of the pool in Jerusalem (Jn 5:1-2), then the infirm gathered there (Jn 5:3) and finally narrowed the scene down to the man crippled for 38 years (Jn 5:5; some manuscripts added the variant of an angel moving the water; Jn 5:4).

b. The Healing Dialogue between Jesus and the Man (5:5-9a)

5 A certain man was there who had been sick for thirty-eight years. 6 When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well?"

7 The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me."

8 Jesus said to him, "Arise, take up your mat, and walk."

9a Immediately, the man was made well, and took up his mat and walked.

The author noted Jesus recognized the man's need then Jesus asked the man if he wished to be healed (Jn 5:6). The man stated his helplessness (Jn 5:7). Jesus commanded the man to walk (Jn 5:8) and the author noted the result (Jn 5:9). Notice the passage created a chiasmus: the author's comments formed the end caps, Jesus' question and command formed the interior steps and the man's statement created the top step.

c. The Sabbath Dialogue between the Jewish Leaders and the Man (5:9b-13)

9b Now that day was a Sabbath. 10 So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat."

11 He answered them, "He who made me well said to me, 'Take up your mat and walk.'"

12 Then they asked him, "Who is the man who said to you, 'Take up your mat and walk'?"

13 But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place.

The author began with details about the sabbath (Jn 5:9) and the Jewish leaders confronted the man who carried his mat on the holy day (Jn 5:10). The man replied by pointing to the source of his healing (Jn 5:11). The leaders demanded to know the identity of the healer (Jn 5:12) but the author commented on the man's ignorance (Jn 5:13). Again, the passage formed a chiasmus. The author made comments at the beginning and the end, the leaders confronted the man then asked him about his healer and, at the high point, the man explained his labor as a result of his healing.

d. Aftermath Dialogue between Jesus and the Man (5:14)

14 Afterward Jesus found him in the temple and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you."

The author recorded Jesus finding the man in the Temple. Then Jesus admonished the man against sinning (note the connection between sin and disease; Jn 5:14). Finally the author noted the man identified Jesus to the leaders as the healer.

e. Aftermath Dialogue between Jesus and the Leaders (5:15-18)

15 The man went away, and told the Jews that it was Jesus who had made him well. 16 For this cause the Jews persecuted Jesus and sought to kill him, because he did these things on the Sabbath. 17 But Jesus answered them, "My Father is still working, so I am working, too."

18 For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.

The author connected the leaders' animus against Jesus with the sabbath healing (Jn 5:16). Jesus bound his efforts with those of his heavenly Father (Jn 5:17). The author added a coda to the dialogues; the leaders hated Jesus more when he equated himself with God, calling him his Father (5:18).

Notice the parallels between the first two dialogues, then the last two. Each of the first instances had five steps, two up and two down. The top steps were the man's comments. Each of the last dialogues had three steps, one up and one down. In these cases, Jesus himself made the statements.

2. Monologue (5:19-47)

We can divide this passage into three subsections: Jesus and the Father chiasmus, witnesses to Jesus and praise/judgment.

a. Relationship Chiasmus (5:19-30)

Step A1: "The Son can do nothing on his own." (5:19)

19 Jesus therefore answered them, "Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.

Jesus emphatically ("Amen, amen I say to you") connected his ministry with God; he stated he was only following the lead of the Father.

Step B1: "Greater works...that you may marvel" (5:20)

20 For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel.

Referring to the healing at Bethsaida, Jesus pointed to the Father as the source of healing. People would see other signs and marvel at the power of God.

Step C1: "For as the Father...gives life, so also the Son" (5:21-23)

21 For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 22 For the Father judges no one, but he has given all judgment to the Son, 23 that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him.

Here the evangelist expanded the connection between the activity between the Son and the Father. Not only did the Son follow the lead of the Father's activity, he had the same divine power to raise people from the dead (Jn 5:21). And, by extension, he had the power to judge at the end of time (Jn 5:22). Thus, as people owed honor to the Father, they had the same obligation to honor the Son (Jn 5:23).

Step D: "...hears my word...has eternal life" (5:24-25)

24 "Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn't come into judgment, but has passed out of death into life. 25 Most certainly I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.

In this step, Jesus made two emphatic statements ("Amen, amen I say to you"). Both equated hearing the words of Christ ("...my word...voice of the Son of God...") with eternal life (Jn 5:24-25). The subject of eternal life became the high point for the chiastic structure.

Step C2: "For as the Father has life...so also the Son" (5:26-27)

26 For as the Father has life in himself, even so he gave to the Son also to have life in himself. 27 He also gave him authority to execute judgment, because he is a son of man.

Note the shift from power to raise the dead and judge the risen to the subject of divine life. Why did the Son have power? Because the Father shared his life with the Son (Jn 5:26). This life gave the Christ ("Son of Man") the power to judge (Jn 5:27).

Step B2: "Do not marvel at this" (5:28-29)

28 Don't marvel at this, for the hour comes in which all who are in the tombs will hear his voice 29 and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.

Jesus no longer described signs in the present but referred to the resurrection of the dead and the Final Judgment. Note Jesus echoed the phrase "all who...hear his voice" from Jn 5:24-25. At the resurrection of the dead, everyone will hear the voice of the Christ but that act itself is judgment ("good to the resurrection of life...evil to the resurrection of condemnation").

Step A2: "I can do nothing on my own" (5:30)

30 I can of myself do nothing. As I hear, I judge; and my judgment is righteous, because I don't seek my own will, but the will of my Father who sent me.

Here, Jesus explained how he followed the lead of the Father. He heard and judged as he sought the will of God.

The chiastic structure in 5:19-30 expanded upon the claim Jesus made in Jn 5:17. The activities of the Father and the Son were united in two areas. Both had the power to give life now in healing (5:19-24) and in the future with the resurrection of the dead (5:25-30). The Son shared the power to judge at the end of time with the Father because both shared divine life.

b. Witnesses for Jesus (5:31-40)

The claims Jesus made in the chiasmus above required proof. Why should someone believe without testimony? Jesus provided five sources to support his statements.

1) Witness of Jesus himself (but this was insufficient; 5:31)

31 "If I testify about myself, my witness is not valid.

2) Witness of the Baptist (5:32-35)

32 It is another who testifies about me. I know that the testimony which he testifies about me is true. 33 You have sent to John, and he has testified to the truth. 34 But the testimony which I receive is not from man. However, I say these things that you may be saved. 35 He was the burning and shining lamp, and you were willing to rejoice for a while in his light.

Here, Jesus laid claim to the message of John (Jn 5:32). The general populace assumed the Baptist's veracity (Jn 5:33) just as they basked in his presence (Jn 5:35). Jesus did not need John's testimony but it did point towards salvation (Jn 5:34).

3) Witness of his Works (5:36)

36 But the testimony which I have is greater than that of John; for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me.

The miracles Jesus performed testified to the claims he came from the Father; these carried more weight than John's words (Jn 5:36).

4) Witness of the Father (5:37-38)

37 The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 38 You don't have his word living in you, because you don't believe him whom he sent.

The mere appearance of Jesus in action implied God sent him to reveal the "never heard...never seen" (Jn 5:37). But unbelief implied the skeptics weren't open to the word of God (Jn 5:38).

5) Witness of Scripture (5:39-40)

39 "You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 40 Yet you will not come to me, that you may have life.

People searched the Scriptures for the key to eternal life but the writings witnessed to the Christ (Jn 5:39) More important than that, eternal life was not found in words or doctrines but in relationship with Jesus (Jn 5:40).

Notice the passage built from Jesus alone to another human (the Baptist) to the tangible (miracles) that came from God to Scripture his opponents misread. In other words, his relationship with God was readily apparent but his enemies refused to see it.

c. Praise/Judgment (5:41-47)

41 I don't receive glory from men. 42 But I know you, that you don't have God's love in yourselves. 43 I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 44 How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God?

45 "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 46 For if you believed in Moses, you would believe me; for he wrote about me. 47 But if you don't believe his writings, how will you believe my words?"

We could divide this section into two parts: misplaced praise (5:41-44) and condemnation by Moses (5:45-47). Both sections were corollaries of the witness from Scripture (above; Jn 5:39-40), If the opponents of Jesus didn't place their trust in him, where did they place it? In each other. Jesus rejected human praise because it was temporal and lacked the deep roots of God's love (Jn 5:41-42). Those who didn't believe in Jesus came in the name of the Father would gladly run after the latest guru (Jn 5:43). In fact, they would rather congratulate each other but their disbelief would blind them from the glory that could only come from God (eternal life; Jn 5:44).

Next, Jesus specifically referred to the Torah in the person of Moses. The Law-giver, not Jesus, would condemn his opponents (Jn 5:45). Here, Jesus equated his statements with the words of Scripture. Moses foretold of the Christ (Jn 5:46). But, because many Jewish leaders rejected Jesus, they rejected the very passages in the Law that addressed the Christ. He stated this reverse logic in a rhetorical question (Jn 5:47).

H. Two Signs and the "Bread of Life" Dialogue (6:1-71)

The evangelist shifted from Jerusalem to the Sea of Galilee with two passages he shared with the Synoptics: The feeding of the 5000 (Mt 14:13-21, Mk 6:31-44, Lk 9:12-17) and walking on water (Mt 14:22-34, Mk 6:45-53). While Luke didn't add the narrative to his gospel, the other three connected the two stories together. In John's gospel, the evangelist used the passages as a transition into the "Bread of Life" dialogue.

Bread of Life Links

1. Feeding of the 5000 (6:1-15)
2. Walking on Water (6:16-25)
3. The "Bread of Life" Dialogue (6:22-71)
a. Transition/Introduction (6:22-34)
b. The Bread of Life as the Message of Jesus (6:35-50)
c. The Bread of Life as the Body of Christ (6:51-59)
d. Reactions (6:60-71)

1. The Feeding of the 5000 (Dialogue; 6:1-15)

The author framed this event in a chiastic structure.

Step A1: Sign on the Mountain (6:1-4)

6:1 After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 2 A great multitude followed him, because they saw his signs which he did on those who were sick. 3 Jesus went up into the mountain, and he sat there with his disciples. 4 Now the Passover, the feast of the Jews, was at hand.

Jesus retreated from Jerusalem to the Sea of Galilee (Jn 6:1). He attracted a large crowd because they "saw the signs" he performed (Jn 6:2). He arrived on a mountain where he sat with his followers (Jn 6:3). Passover was near (Jn 6:4). Note the similarity with the scene from Mt 5:1. Jesus ascended the mountain and sat in a teaching position; this alluded to a Moses figure. The reference with Passover strengthened the connection.

Step B1: Lack of Food to Eat (6:5-7)

5 Jesus therefore, lifting up his eyes and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?" 6 He said this to test him, for he himself knew what he would do.

7 Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that every one of them may receive a little."

Jesus perceived the size of the crowd and asked Philip where they could purchase food for the people (Jn 6:5). The author added a side note about Jesus testing his disciple (Jn 6:6). Philip responded with incredulity: "Not even 200 days wages could buy enough to feed them" (Jn 6:7).

Step C1: Presenting the Five Barley Loaves (6:8-9)

8 One of his disciples, Andrew, Simon Peter's brother, said to him, 9 "There is a boy here who has five barley loaves and two fish, but what are these among so many?"

Andrew commented on the futility of such little food. Five barley loaves and two dried fish would provide a lunch for only one family (Jn 6:8-9).

Step D1: Reclining to Prepare (6:10)

10 Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand.

Jesus commanded the crowd to recline, the ancient Greek style of eating (Jn 6:10). This added to the Eucharistic motif of the scene (see Mt 26:20, Mk 14:18, Lk 22:14)

Step E: "...took the bread, gave thanks and distributed it..." (6:11a)

11a Jesus took the loaves, and having given thanks, he distributed to the disciples...

While he added the multiplication of the fish as a side note, the evangelist focused on the bread as the high point of the chiasmus. The language was clearly Eucharistic. It hued closely to the actions of the Last Supper (Jn 6:11; Mt 14:19 to Mt 26:26, Mk 6:41 to Mk 14:22, Lk 9:16 to Lk 22:19).

Step D2: Reclining during the Meal (6:11b)

11b ...and the disciples to those who were sitting down, likewise also of the fish as much as they desired.

Reclined for the meal, the people ate their fill (Jn 6:11)

Step C2: Collecting the Excess from the Five Barley Loaves (6:12).

12 When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost."

Jesus ordered his disciples to collect the remaining food so there would be no waste (Jn 6:12).

Step B2: Leftover Food (6:13)

13 So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten.

Step A2: Sign on the Mountain (6:14-15)

14 When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world." 15 Jesus therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.

The people "saw the sign" and inferred Jesus was the Prophet Moses predicted (Deu 18:15; Jn 6:14). Fearing the crowd would declare him king, Jesus escaped up the mountain to be alone (Jn 6:15). Again notice the allusion to the Exodus.

The chiasmus weaved together many themes. The author created a scene that reached back to Moses and the Exodus, especially how the scarcity of food led to an abundance (see Exo 16:1-18). He applied the them to bread and ultimately to the Eucharist. Jesus would feed a starving people with an over abundance. This would lead to the "Bread of Life" discourse.

2. Walking on the Water (6:16-25).

The evangelist also framed this event in a chiastic structure.

Step A1: "...got into boat...to Capernaum..." (6:16-17a)

16 When evening came, his disciples went down to the sea. 17 They entered into the boat, and were going over the sea to Capernaum.

The verses mentioned the means of transport for the disciples (boats) and their destination (Capernaum; Jn 6:16-17).

Step B1: Absence of Jesus (6:17b-18)

17b It was now dark, and Jesus had not come to them. 18 The sea was tossed by a great wind blowing.

Without Jesus present, the scene was chaotic. It was dark and a wind storm blew over the water (Jn 6:17-18).

Step C1: Approaching the boat (6:19ab)

19ab When therefore they had rowed about three to four miles, they saw Jesus walking on the sea and drawing near to the boat...

Jesus walked on the water towards the boat (Jn 6:19; see Job 9:8).

Step D1: "...they were afraid..." (6:19c)

At the sight, the disciples reacted with fear (Jn 6:19).

Step E: "Ego eimi" (6:20a)

The phrase "I am" ("Ego eimi" in Greek) denoted divinity, as mentioned many times in this commentary. It was the high point of the scene for it equated Jesus with God.

Step D2: "Do not be afraid." (6:20b)

This command was the most cited in the gospels (Jn 6:20).

Step C2: Leaving the boat (6:21)

21 They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going.

The disciples were glad to bring Jesus into the boat but they arrived at their destination (Jn 6:21).

Step B2: Absence of Jesus (6:22)

22 On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone.

The crowd witnessed not only the absence of Jesus but realized had sailed without him (Jn 6:22).

Step A2: "...got into boats...to Capernaum..." (6:23-25)

23 However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 24 When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats and came to Capernaum, seeking Jesus. 25 When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"

The author described the movement of the crowd across the Sea of Galilee (by boat) and the end point of their travels (Capernaum; Jn 6:25). Note John connected the reason for travels with the Feeding of the 5000 (Jn 6:23-24).

If we compare this version of the passage with Mt 14:22-33 and Mk 6:45-52, we'll see John did not mention Jesus praying on the mountain, the time frame of the fourth watch (three AM to six AM), the reason for their fear (seeing a ghost) or the calming of the storm. All three, however, implied the divine power over the watery depths (see Job 9:8). All three identified Jesus as the divine "I AM" (Jn 6:20: Mk 6:50, Mt 14:27). As stated above, the scene and the phrase equated Jesus with God.

Before we leave this section, we must address the question of combination. Why did all three gospels connect these two passages? In two different traditions, Walking on the Water followed the Feeding of the 5000. Because of multiple attestation, we can assume both passages find their roots in oral tradition. And both found their connection in that tradition.

Why did these passages find an affinity for each other? Both contained themes of divine power. The Feeding of the 5000 echoed the loving kindness YHWH showed his people by feeding them in the desert. Walking on the Water reverberated divine mastery over an element ancient peoples feared: water. In both cases, God was in charge. But, in these passages, Jesus demonstrated that power. Then he uttered the phrase "Ego eimi" leaving no doubt as to its source. The authors of all three gospels linked God's activity with the Eucharist. John simply sharpened that link as an introduction to his "Bread of Life" discourse.

3. The "Bread of Life" Dialogue (6:22-71)

We can divide this lengthy discourse into four parts:

a. Transition/Introduction (6:22-34)

22 On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn't entered with his disciples into the boat, but his disciples had gone away alone. 23 However, boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 24 When the multitude therefore saw that Jesus wasn't there, nor his disciples, they themselves got into the boats and came to Capernaum, seeking Jesus. 25 When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?"

26 Jesus answered them, "Most certainly I tell you, you seek me, not because you saw signs, but because you ate of the loaves and were filled. 27 Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him."

28 They said therefore to him, "What must we do, that we may work the works of God?"

29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent."

30 They said therefore to him, "What then do you do for a sign, that we may see and believe you? What work do you do? 31 Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.'"

32 Jesus therefore said to them, "Most certainly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 33 For the bread of God is that which comes down out of heaven and gives life to the world."

34 They said therefore to him, "Lord, always give us this bread."

Part of this segment overlapped with the Walking on Water chiasmus. The presence of Jesus sparked a question of arrival by the crowd (Jn 6:25). Jesus used this inquiry as an opportunity for a dialogue on what duties the people owe to God.

First, Jesus emphatically ("Amen, amen, I say to you") questioned the crowd's motivation. Did they search him out to see signs that led to faith in him or simply because he took care of their hunger (Jn 6:26)? Then, he shifted their attention from food of the earth to that of heaven, from that which satisfied for the moment to that which gave eternal life (Jn 6:27).

The notion of divine gift sparked a question of covenant duty ("works") in the crowd (Jn 6:28). Note that this was the same sentiment the crowd asked the Baptist in Lk 3:10-14: what should we do to please God? Jesus responded by turning the discussion from behavior to relationship. Those in the crowd could fulfill their covenant duty ("work of God") by placing their trust in the one God sent (Jn 6:29).

Those in the audience questioned that logic. They demanded a sign before they would believe (Jn 6:30) despite the fact they witnessed the multiplication of the loaves and fish. They even had the audacity to ignore the parallel found in the multiplication and the manna YHWH provided to the Hebrews on the Exodus (Jn 6:31; see Exo 16:4, Neh 9:15, Psa 78:24-25).

Jesus emphatically ("Amen, amen I say to you") corrected their thinking. Manna didn't come from Moses but from the Father. The true bread was divine self-giving. It was the one God sent who would give his life for the world (Jn 6:32-33).

The crowd replied, "Always give us this bread" (Jn 6:34; see the request of the Samaritan woman in Jn 4:15). Notice they still focused on the gift not the giver. This assumption would play out in the next two sections.

b. The Bread of Life as the Message of Jesus (6:35-50)

This section can be subdivided into two mini-monologues divided by the crowd's question about identity.

1) "I AM the bread of life" (6:35-40)

35 Jesus said to them, "I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty. 36 But I told you that you have seen me, and yet you don't believe. 37 All those whom the Father gives me will come to me. He who comes to me I will in no way throw out. 38 For I have come down from heaven, not to do my own will, but the will of him who sent me. 39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 40 This is the will of the one who sent me, that everyone who sees the Son and believes in him should have eternal life; and I will raise him up at the last day."

Jesus began these verses with assurance that the believer would find fulfillment (Jn 6:35). But who were the believers? Faith required more than an eye witness account (Jn 6:36). It was a divine calling to the Christ; those who heed the call will find acceptance (Jn 6:37). Here, the evangelist turned to the content of the call: to do God's will (Jn 6:38). He listed two parts of the will. First, the One from heaven would keep all disciples close to him ("lose nothing") and raise them up at the end (Jn 6:39). Second, those called to look up at the Son on the cross would have eternal life; the Christ will raise them up on the last day (Jn 6:40).

2) Question of Identity (6:41-42)

41 The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 42 They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'"

The crowd was incredulous. How could the son of a local carpenter known by all be the One who "came from heaven?" (Jn 6:41-42)

3) "I AM the bread that came down from heaven" (6:43-49)

43 Therefore Jesus answered them, "Don't murmur among yourselves. 44 No one can come to me unless the Father who sent me draws him; and I will raise him up in the last day. 45 It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father and has learned, comes to me. 46 Not that anyone has seen the Father, except he who is from God. He has seen the Father. 47 Most certainly, I tell you, he who believes in me has eternal life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness and they died. 50 This is the bread which comes down out of heaven, that anyone may eat of it and not die.

Jesus acknowledged their reaction (Jn 6:43). He also reiterated his statement on the divine call and his power to resurrect his followers (Jn 6:44). He backed up his assertion about the divine call by quoting Isa 54:13. Those who hear the voice of God will come to the Christ (Jn 6:45) for he has a unique and exclusive relationship with God (Jn 6:46). Those who believe in the Christ would have eternal life (Jn 6:47).

Next, Jesus returned to his identity and mission as the "bread of life" (Jn 6:48; see Jn 6:35) then to the subject of the Exodus manna (Jn 6:49; see Jn 6:31). He used the subject of death to differentiate manna from "the bread from heaven" and, in a broader sense, simple adherence to Torah duty from a relationship with the Christ. Those who grow in that relationship (partake in the "bread from heaven") would never die (Jn 6:50).

This section emphasized the phrase "I am the bread of life" as a metaphor. It referred to the message of Jesus. He was the "One from heaven." Those who listened to his words and believed responded to a divine call. And they would be raised on the last day by the Christ. The metaphor extended to the image of a meal. The believers partook in "the bread" in the community gathering.

But the notion of partaking would take a more literal turn in the next section.

c. The Bread of Life as the Body of Jesus (6:51-59)

Like the section above, this one consisted of three parts: a controversial statement of Jesus, the crowd's reaction and a mini-monologue that explained the statement.

1) "I AM the LIVING bread...(which is) my flesh for the life of the world" (6:51)

51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh."

With the turn of a phrase, Jesus changed the question of source to the question of being. He was no longer "the bread of life" that "comes down from heaven." Now he was "the living bread..." Adding the word "living" echoed the phrase "the Living God" that Jews held so dear for YHWH (see Jer 10:10, Jer 23:36, Dan 6:26, Jos 3:10, Psa 42:2, Deu 5:26). When Jesus added "living," he equated himself with the Father in the same way he did when he pronounced himself "I AM." In fact, the short sentence "I AM the LIVING bread" rang out in the ears of his audience.

But, then, Jesus shocked his listeners. The phrase "eat of this bread" meant more than believing in his origin and his message. It meant consuming his "flesh" (Jn 6:51).

2) Question of Means (6:52)

52 The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?"

Again, the crowd responded to Jesus with incredulity. How could he give us his flesh to eat? Not only did that seem impossible. It smacked of cannibalism which was morally repugnant (Jn 6:52).

3) "My flesh is true food, my blood true drink" (6:53-59)

53 Jesus therefore said to them, "Most certainly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed. 56 He who eats my flesh and drinks my blood lives in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so he who feeds on me will also live because of me. 58 This is the bread which came down out of heaven; not as our fathers ate the manna and died. He who eats this bread will live forever." 59 He said these things in the synagogue, as he taught in Capernaum.

Jesus countered the crowd's question with an emphatic proclamation ("Amen, amen, I say to you"). Consuming his flesh and drinking his blood was a necessary condition for eternal life. This statement was so definitive he repeated the message twice (Jn 6:53-54; see Jn 6:40, Jn 6:44).

For a moment, let's consider what Jesus meant by "flesh" and "blood." At the time, Jews envisioned the human person as a unified entity with different aspects: the body, the spirit which animated the body, and blood which insured life to the body. This was unlike the Greeks who held the person saw the person in dualistic terms: a spirit trapped in a material body. For the Jew, then, the flesh or body of the person meant the very self; the blood was the very life of the person. With this understanding in mind, we can now see Jesus spoke of unity with his very self ("flesh") with the gift of his very life ("blood"). Consuming both meant a total commitment to Christ and union with Christ (Jn 6:56). His self and his life were the only things that really mattered to the Christian ("true food,,,true drink"; Jn 6:55).

Here, Jesus connected the gift of his very self and his life with his mission with the word "living." He was the "living bread" (Jn 6:51) sent by the "living Father." And, as the Father gave him life, he passed his life on to his followers (Jn 6:57). This last statement summed up the Bread of Life discourse. The mission of Jesus was more than his message; it was his self giving. He would give his life to his followers so they could live. So, the commitment of the disciple meant more than a lifestyle based upon his teachings. It meant divine union found in the Eucharist.

To punch up the point, Jesus again compared the Exodus manna with the true "bread from heaven." This food would lead to eternal life, not to death (Jn 6:58; see Jn 6:31-32, Jn 6:49-50).

The author closed this section with a comment on geographic place. Jesus taught this in the Capernaum synagogue (Jn 6:59).

d. Reactions (6:60-71)

We can divide this section into two parts: the scandalized disciples vs. the loyal disciples.

1) The scandalized disciples (6:60-65)

60 Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?"

61 But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 62 Then what if you would see the Son of Man ascending to where he was before? 63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 64 But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 65 He said, "For this cause I have said to you that no one can come to me, unless it is given to him by my Father."

Jesus shifted his attention from the general audience to fair weather followers. These were those who would align themselves to the Christ and even adhere to his teaching. But they were not willing to take the next step of total commitment: risk their lives to share in divine life. So they objected (Jn 6:60). Jesus acknowledged their reaction with two rhetorical questions: Why do you grumble? What if you saw the Son of Man return to his origin in heaven? (Jn 6:61-62)

Jesus then turned to his teaching on discipleship. It was a divine calling ("the Spirit gives life") not a purely human endeavor ("flesh is useless"). The Good News was that calling (his words were "Spirit and life"; Jn 6:63). As divine, Jesus had foreknowledge about the fleeting commitment of his fair weather followers. Their faith was self focused and not from God. Judas Iscariot was the model for self-proclaimed believer (Jn 6:64-65).

2) The loyal disciples (6:66-71)

66 At this, many of his disciples went back and walked no more with him. 67 Jesus said therefore to the twelve, "You don't also want to go away, do you?"

68 Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 69 We have come to believe and know that you are the Christ, the Son of the living God."

70 Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?" 71 Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.

After the scandalized walked away, Jesus questioned the commitment of those who remained (Jn 6:66-67). Simon Peter represented the loyal disciples. He acknowledged who Jesus was ("the Holy One of God") and his gift ("words of eternal life"; Jn 6:68-69). Jesus responded by affirming the initiative of his call to the Twelve, but also recognized the present danger of a self-professed follower (Judas; Jn 6:70-71).

In typical fashion, John penned he two miraculous signs and the Bread of Life discourse with recurring themes to sharpen his points. The Feeding of the 5000 hearkened back to the manna passage in Exodus; to satiate the need God would provide an overabundance. Yet, the comparison of these two miracles would highlight the meaning of the divine gift offered: manna vs. the bread of life, temporal need fulfilled which led to death vs. eternal life. Walking on Water emphasized the divine origin of the Christ. The "I AM" was the "Living Bread" that "came down from heaven." He came not merely to teach but to share his very self and his very life. Just as he "went all in," he expected his disciples to do the same. He would accept nothing less.

I. Jesus in Jerusalem for Sukkot
(Festival of Booths; 7:1-52, 8:12-59)

In John, Jesus returned to teach in the Temple for Sukkot, one of the three major pilgrimage feasts. Also known as the Feast of Tabernacles or Booths, this fall festival commemorated life of the Hebrews during the Exodus. During the seven day celebration that marked harvest season (Exo 34:22), the faithful would live in tents (Lev 23:42-43) covered with plant materials (like palm branches;) and decorated with the "Four Species" (traditionally a branch from a citrus tree, a frond from a date tree, thick/leafy bough and a willow; Lev 23:40). During the festival, they would wave these branches at specific times. Sukkot also included a "presentation of water" ceremony and an evening celebration of light.

We can divided this passage into various dialogues centered on controversies.

1. Preparations for the Feast (7:1-13).

The passage began with the controversy of attendance. Will Jesus go to Jerusalem for the feast or not? This section formed a chiasmus.

Step A1: Intent of the "Jews" (7:1-2)

1 After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 2 Now the feast of the Jews, the Feast of Booths, was at hand.

Jesus remained in Galilee because his opponents in Judea sought his death (Jn 7:1-2).

Step B1: Opinion of the Disciples (7:3-4)

3 His brothers therefore said to him, "Depart from here and go into Judea, that your disciples also may see your works which you do. 4 For no one does anything in secret while he seeks to be known openly. If you do these things, reveal yourself to the world."

Jesus' followers encouraged him to attend the festival so he could reveal himself to the nation (Jn 7:3-4).

Step C1: Lack of Trust (7:5)

5 For even his brothers didn't believe in him.

Disbelief explained why the disciples urged him to attend. They wanted their faith in him renewed (Jn 7:5)

Step D1: Kairos or 'right time" (7:6)

6 The right time for me has not yet come, but the right time for you is always ready."

Step E: Reason for Hesitation (7:7)

7 The world can't hate you, but it hates me, because I testify about it, that its works are evil.

Enemies hated Jesus because he testified to the evil nature of their culture. (Jn 7:7)

Step D2: Kairos (7:8-9)

8 You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled." 9 Having said these things to them, he stayed in Galilee.

The disciples could attend but not Jesus"...for the right time for me is not yet complete" (Jn 7:8-9)

Step C2: Lack of Trust (7:10)

10 But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret.

Jesus attended the feast privately at first (Jn 7:10).

Step B2: Opinion of the People (7:11-12)

11 The Jews therefore sought him at the feast, and said, "Where is he?" 12 There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray."

The general populace had a split opinion of Jesus. Some claimed he was good, others claimed he mislead the people (Jn 7:11-12).

Step A2: Intent of the "Jews" (7:13)

13 Yet no one spoke openly of him for fear of the Jews.

No one discussed Jesus in the open because they feared his opponents (Jn 7:13).

The chiastic structure highlighted the reason Jesus publicly demurred from attending Sukkoth. He spoke the truth which caused controversy and division. In this way, he not only separated himself from his opponents, he created space between himself and his followers. In John's gospel, Jesus stood alone.

2. During Sukkoth (Festival of Booths; 7:14-36)

a. Teaching in the Temple A (7:14-24)

In the middle of the festival (Jn 7:14), Jesus arrived in the Temple and taught the crowds. The author formed another chiastic structure to highlight the point of the previous section: opponents hated him for his witness.

Step A1: Source of Teaching? (7:15)

5 The Jews therefore marveled, saying, "How does this man know letters, having never been educated?"

Some in the crowd were amazed that an uneducated rural man had such a grasp of the Scriptures (Jn 7:15).

Step B1 Monologue: Jesus Responds (7:16-19)

16 Jesus therefore answered them, "My teaching is not mine, but his who sent me. 17 If anyone desires to do his will, he will know about the teaching, whether it is from God or if I am speaking from myself. 18 He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him. 19 Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?"

Jesus pointed to God as the source of his teaching (Jn 7:16). People could truly judge the claim of the Nazarene based upon their orientation. Did they seek God's will? If they did, they would recognize the veracity of Jesus' teaching. If they sought their own glory, they would deny the Christ (Jn 7:17-18). Then, Jesus shifted the focus from himself to his audience and applied the same standard. His listeners claimed the Law but continually broke the Law. Because he shined a mirror on their duplicity, some sought to kill him (Jn 7:19).

Step C: The Incredulity of the Crowd (7:20)

20 The multitude answered, "You have a demon! Who seeks to kill you?"

His listeners claimed Jesus was possessed based upon his charge against them. No one overtly wished to kill him. Why did he object? (Jn 7:20).

Step B2 Monologue: Jesus Responds (7:21-24)

21 Jesus answered them, "I did one work and you all marvel because of it. 22 Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 23 If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me because I made a man completely healthy on the Sabbath? 24 Don't judge according to appearance, but judge righteous judgment."

Since Jesus taught in the Temple, he harkened back to a miracle he performed in the city, the healing of the invalid at Bethsaida pool (Jn 5:1-18). He reminded the crowd how they awed at one miracle ("work"; Jn 7:21). Then, he compared that Sabbath healing with a Torah duty. Male infants were circumcised on the Sabbath to keep the Law but healing on the holy day was controversial? (Jn 7:22-23) He admonished his listeners to look deeper than surface appearances (Jn 7:24).

Step A2: Source of Teaching: Messiah (7:25-27)

25 Therefore some of them of Jerusalem said, "Isn't this he whom they seek to kill? 26 Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? 27 However, we know where this man comes from, but when the Christ comes, no one will know where he comes from."

Some in the crowd were convinced Jesus was the Messiah based upon his overwhelming dominance in rabbinical discussion. Others disputed that notion for they knew he came from Nazareth and not from "out of the blue" (i.e., heaven; Jn 7:25-27).

b. Controversy Over the Origins of the Christ (7:28-36). The controversy would only escalate, this time to the threat of arrest. The evangelist heightened the tension with another chiasmus.

Step A1: Jesus Taught in the Temple (7:28a)

28a Jesus therefore cried out in the temple, teaching and saying...

Jesus continued his public teaching.

Step B1 Monologue: "...the One who sent Me..." (7:28b-29)

7:28b "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 29 I know him, because I am from him, and he sent me."

Jesus recalled the discussion of his origin from Jn 7:27. This time he affirmed the crowd's knowledge of his roots. But he shifted from where he came from to who sent him, the One the crowd did not really know. Then he asserted his heavenly origin, his intimate knowledge of the Father and his mission to spread the Good News.

Step C1: Threat of Arrest (7:30)

30 They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come.

In light of Jesus' claims, many sought to arrest him (presumably for blasphemy) but were restrained because "his time had not yet come."

Step D: Witness of the Crowd (7:31)

31 But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he?"

Yet, many came to believe based upon his miracles.

Step C2: Threat of Arrest (7:32)

32 The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him.

Because of Jesus' statements and the reaction of some in the crowd, the chief priests and Pharisees sent out an arrest party for Jesus.

Step B2 Monologue: "...the One who sent Me..." (7:33-34)

33 Then Jesus said, "I will be with you a little while longer, then I will go to him who sent me. 34 You will seek me and won't find me. You can't come where I am."

Jesus turned the discussion from his origins to his destination. After a brief stay, he would ascend to his Father. The crowds would seek him but they would not find him simply because they could not follow him into the heavenly realm (GTh 59).

Step A2: Crowd in the Temple Responds (7:35-36)

35 The Jews therefore said among themselves, "Where will this man go that we won't find him? Will he go to the Dispersion among the Greeks and teach the Greeks? 36 What is this word that he said, 'You will seek me, and won't find me;' and 'Where I am, you can't come'?"

The people took the words of Jesus literally. If he left, where would he go? To the Diaspora? What did he mean they could not find him and could not follow him? (Jn 7:35-36) Of course, he didn't address where he remained on earth but of his Ascension to the Father.

3. Last Day of Sukkot (Festival of Booths; 7:32-52, 8:12-59)

If the narrative of the woman caught in adultery was edited out, the ends of chapters seven and eight formed a continuous flow with recurring themes. In these sections, Jesus asserted his claims and challenged both the authorities and potential followers.

Jesus declared he was the source of "living water" and he was "the light of the world." Since Sukkot celebrated the Exodus experience, the symbols of water and light took on significance. The water recalled life in the wilderness (Exo 17:1-7). The light recalled the Pillar of Fire that protected the Israelites from the Egyptians (see Exo 13:21) and led the people along their way at night (Exo 40:34-38).

Jewish tradition connected these themes in an early attempt to codify the Torah called the Mishnah (200-300 CE). According to Mishnah Sukkah 5:4, Jews celebrated Sukkot with the water libations and the torch light ceremony during the late Second Temple period. Every morning during the seven days of Sukkot, Temple priests would draw water from the Pool of Siloam in the City of David neighborhood and carry the water a half mile to the Temple along the pilgrim road. Then the priest would pour the water on to the altar as a sacrifice for the divine gift of rain.

Every evening during Sukkot, large crowds would gather in the outer courtyard of the Temple to celebrate the water-drawing. Torches light the festivities of singing and dancing. Speaking of light, 2 Maccabees connected Sukkot with Hanukkah, the festival of lights.

On the same day that the sanctuary was profaned by foreigners, upon that very day it came to pass that the sanctuary was cleansed...The faithful observed eight days with gladness in the manner of Sukkot, remembering how not long before, during Sukkot, they were wandering in the mountains and in the caves like wild animals. Therefore carrying wands wreathed with leaves, and beautiful branches, and palm fronds also, they offered up hymns of thanksgiving to him who had successfully brought to pass the cleansing of his own place.

2 Maccabees 10:5a, 6-7 WEB

In other words, Hanukkah was a second Sukkot.

During the Second Temple period, Sukkot had messianic overtones. Zechariah described the end times as a siege of Jerusalem by the pagan powers. This time, God himself would defend the city (Zech 14:1-3) in a time without night (Zech 14:5-6). But, after the Tribulation, the struggle would turn into a Sukkot pilgrimage by the nations (Zech 14:16); those who did not make the journey would be cursed with drought (Zech 14:17). But the Temple itself would provide the blessings of water in an arid environment.

It will happen in that day, that living waters will go out from Jerusalem: half of them toward the eastern sea, and half of them toward the western sea. It will be so in summer and in winter.

Zechariah 14:8 WEB

Living water was an artisan spring that supplied an endless source of water.

With this background, let's look into the ways Jesus weaved these themes into his statements.

a. Assertion: The Spirit as "Living Water." (7:37-39)

37 Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 38 He who believes in me, as the Scripture has said, from within him will flow rivers of living water." 39 But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified.

Jesus set the scene with a declaration on the final day of the festival. He referred back to the woman at the well with the phrase "living water" (Jn 4:10-15) and pointed to himself as its source of (Jn 3:37). The passage ("Out of his heart will flow rivers of living water"; Jn 7:38; Dead Sea Scroll 1QH 18a) could not be found directly in Scripture but many allusions did exist (see Isa 44:3; Isa 55:1; Isa 58:11) especially Ezekiel's vision of a life giving river that flowed from the base of the Temple (Eze 47:1-12). The author saw living water as a metaphor for the Spirit which the disciples would receive after the Crucifixion (Jn 7:39).

b. Reaction (7:40-52)

40 Many of the multitude therefore, when they heard these words, said, "This is truly the prophet." 41 Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? 42 Hasn't the Scripture said that the Christ comes of the offspring of David, and from Bethlehem, the village where David was?" 43 So a division arose in the multitude because of him. 44 Some of them would have arrested him, but no one laid hands on him. 45 The officers therefore came to the chief priests and Pharisees; and they said to them, "Why didn't you bring him?"

46 The officers answered, "No man ever spoke like this man!"

47 The Pharisees therefore answered them, "You aren't also led astray, are you? 48 Have any of the rulers or any of the Pharisees believed in him? 49 But this multitude that doesn't know the law is cursed."

50 Nicodemus (he who came to him by night, being one of them) said to them, 51 "Does our law judge a man unless it first hears from him personally and knows what he does?"

52 They answered him, "Are you also from Galilee? Search and see that no prophet has arisen out of Galilee."

Two different groups reacted to the declaration of Jesus. The populace argued whether he was the Messiah (Jn 7:40) or not based upon physical origins (Jn 7:41-42; see 2 Sam 7:12, Mic 5:2). Note this contradicted the belief the Christ would suddenly appear from nowhere (see Jn 7:27). This controversy split the common folk and froze any move by the Temple guard against Jesus (Jn 7:43-44).

The leaders, however, were not burdened by dissension. They railed against their own police force for its indecision. They accused the guards of falling to deception just like the uneducated thus damned masses did (Jn 7:45- 48). When Nicodemus defended Jesus on the grounds of due process provided in the Torah, the leaders ridiculed him as well (Jn 7:50-52; see Deu 1:16-17, Deu 17:8, Deu 19:15). In other words, the leadership was willing to break the very Law they accused followers of doing in order to railroad Jesus to judgment. And they willfully denied Galilee would ever produce prophets when the greats, Elijah and Elisha, came from that region.

Edit: Woman Caught in Adultery. (7:53-8:11)

7:53 Everyone went to his own house, 8:1 but Jesus went to the Mount of Olives.

2 Now very early in the morning, he came again into the temple, and all the people came to him. He sat down and taught them. 3 The scribes and the Pharisees brought a woman taken in adultery. Having set her in the middle, 4 they told him, "Teacher, we found this woman in adultery, in the very act. 5 Now in our law, Moses commanded us to stone such women. What then do you say about her?" 6 They said this testing him, that they might have something to accuse him of.

But Jesus stooped down and wrote on the ground with his finger. 7 But when they continued asking him, he looked up and said to them, "He who is without sin among you, let him throw the first stone at her." 8 Again he stooped down and wrote on the ground with his finger.

9 They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle. 10 Jesus, standing up, saw her and said, "Woman, where are your accusers? Did no one condemn you?"

11 She said, "No one, Lord." Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more."

This passage has generated some controversy over the millennia. The earliest manuscripts did not contain it (Codices Sinaiticus and Vaticanus; mid 300 CE). But other sources like Jerome's Latin Vulgate (383 CE) and Leo's 62nd Sermon (mid 400's CE) as well as writers like Augustine of Hippo (early 400's CE) included it. Today, most scholars consider the periscope as an interpolation.

The author interrupted the flow of the discourse with a comment that everyone returned home (Jn 7:53) but Jesus went to the Mount of Olives (Jn 8:1). Early the next morning, Jesus sat in the teaching position within the Temple (Jn 8:2) when the Pharisees thrust an adulterous woman before him with the challenge of judgment (Jn 8:3-5). They sought to trap Jesus (Jn 8:6) with a choice. Either he would condemn the woman according to the Law (see Deu 22:22-25, Lev 20:10) and lose his core audience of sinners and outcasts. Or he would forgive the woman in violation of the Torah and be accused of heresy. He would lose either way.

The opponents of Jesus did not expect his third way, non-judgment. The Lord doodled in the sand and the leaders kept harassing them. Then, he spoke the famous words, "Let he who is without sin cast the first stone." Finally, he returned to his doodling (Jn 8:6-8).

In his deft move, Jesus shifted the question of judgment back on the leaders. No one led a sinless life. So no one could claim he did not break the Law. Jesus simply placed their "minor" sins on the same level as her egregious violation. They both carried the same weight. Thus, no one, in good conscience, could condemn her.

Dropping their stones, the people in the crowd departed leaving the woman alone with Jesus (Jn 8:9). With a rhetorical question, the Nazarene showed her mercy by withholding judgment then sent her on her way with the admonishment to "sin no more" (Jn 8:10-11). Notice Jesus implicitly taught mercy was, by definition, the lack of judgment. Indeed, to condemn others was to judge one's self as self superior. To withhold judgment was to show mercy not only to others but to the self.

c. Assertion: "I AM the light of the world" (8:12)

12 Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life."

Just as Jesus claimed to be the source of the Spirit living in his followers, he stated that, like the fire in the Exodus, he was the divine presence. The combination of the phrase "I AM" along with the symbol of fiery light made that connection abundantly clear. Those who followed him would live righteous (light) not evil (dark) lives (Jn 8:12; Dead Sea Scroll 1QS 3b). This call to discipleship implicitly denied the Pharisees their leadership roles.

d. Controversy Dialogue (8:13-20)

13 The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid."

14 Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 15 You judge according to the flesh. I judge no one. 16 Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 17 It's also written in your law that the testimony of two people is valid. 18 I am one who testifies about myself, and the Father who sent me testifies about me."

19 They said therefore to him, "Where is your Father?"

Jesus answered, "You know neither me nor my Father. If you knew me, you would know my Father also." 20 Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come.

The Pharisees objected to the claims of Jesus. They claimed he only spoke for himself and had no others to testify to his assertions (Jn 8:13). Jesus responded by charging them with ignorance as to his origin and destiny (Jn 8:14) and by invoking God ("his Father") as his secondary witness (Jn 8:17-18). Their rush to judgment and their lack of insight implicitly damned them (Jn 8:15-16). Both found their source in their alienation from God (Jn 8:19). Jesus and the Pharisees argued in the Temple treasury before the people so the leaders could not move against him in the open (Jn 8:20).

e. Assertion: "Where I am going, you cannot come" (8:21)

21 Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come."

Jesus repeated an earlier theme of origin and destiny. But this time, the theme shifted from geography (Jn 7:32-36) to existence itself. He came from the Father and would return to him. But, his skeptics in his audience would perish in their disbelief (Jn 8:21).

f. Controversy Dialogue (8:22-30)

22 The Jews therefore said, "Will he kill himself, because he says, 'Where I am going, you can't come'?"

23 He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world. 24 I said therefore to you that you will die in your sins; for unless you believe that I am† he, you will die in your sins."

25 They said therefore to him, "Who are you?"

Jesus said to them, "Just what I have been saying to you from the beginning. 26 I have many things to speak and to judge concerning you. However, he who sent me is true; and the things which I heard from him, these I say to the world."

27 They didn't understand that he spoke to them about the Father. 28 Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 29 He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him."

30 As he spoke these things, many believed in him.

In Jn 7:35-36, the opponents of Jesus wondered if he would travel to teach in the Diaspora. This time they wondered if he was suicidal, reacting to his statement, "you will die in your sin" (Jn 8:22). In response, he compared realities. He came from the heavenly realm. His opponents lived in a social world of deception and self-absorption that could not see the Lord as he truly was. They would perish unless they came to believe that he was "I AM" (Jn 8:23-24).

Alright, the opponents of Jesus asked him bluntly: "Who are you?" He replied with a comment about his consistent teaching ("from the beginning"; Jn 8:25; GTh 43). Then he addressed their question on two levels. First, they either did not understand him or they deliberately ignored what he taught. This made them liable for judgment. But the second level damned them even more. He spoke the words of the Father openly ("to the world"; Jn 8:26-27). Thus, if they rejected Jesus, they rejected God himself.

Implicitly, the question "Who are you?" was not one of identity but one of revelation. It was not one of if his opponents would know but when. "When you have lifted up the Son of Man, then you will know I AM..." This would be the moment that revealed the will of the God and the relationship between the obedient Son and the loving Father (Jn 8:28-29). This moment of revelation would open the door to universal salvation (Jn 12:32) and eternal life (Jn 3:14). His words themselves caused many to believe (Jn 8:30).

g. Assertion: "You will know the truth and the truth will set you free" (8:32-33)

31 Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 32 You will know the truth, and the truth will make you free."

Jesus shifted from self-identity and destiny to the effects of discipleship. Following the Christ would give one a clear spiritual view (Jn 8:31-32).

h. Controversy Dialogue (8:33-59)

33 They answered him, "We are Abraham's offspring, and have never been in bondage to anyone. How do you say, 'You will be made free'?"

34 Jesus answered them, "Most certainly I tell you, everyone who commits sin is the bondservant of sin. 35 A bondservant doesn't live in the house forever. A son remains forever. 36 If therefore the Son makes you free, you will be free indeed. 37 I know that you are Abraham's offspring, yet you seek to kill me, because my word finds no place in you. 38 I say the things which I have seen with my Father; and you also do the things which you have seen with your father."

39 They answered him, "Our father is Abraham."

Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 40 But now you seek to kill me, a man who has told you the truth which I heard from God. Abraham didn't do this. 41 You do the works of your father."

They said to him, "We were not born of sexual immorality. We have one Father, God."

42 Therefore Jesus said to them, "If God were your father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 43 Why don't you understand my speech? Because you can't hear my word. 44 You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of lies. 45 But because I tell the truth, you don't believe me. 46 Which of you convicts me of sin? If I tell the truth, why do you not believe me? 47 He who is of God hears the words of God. For this cause you don't hear, because you are not of God."

48 Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?"

49 Jesus answered, "I don't have a demon, but I honor my Father and you dishonor me. 50 But I don't seek my own glory. There is one who seeks and judges. 51 Most certainly, I tell you, if a person keeps my word, he will never see death."

52 Then the Jews said to him, "Now we know that you have a demon. Abraham died, as did the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 53 Are you greater than our father Abraham, who died? The prophets died. Who do you make yourself out to be?"

54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 55 You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him and keep his word. 56 Your father Abraham rejoiced to see my day. He saw it and was glad."

57 The Jews therefore said to him, "You are not yet fifty years old! Have you seen Abraham?"

58 Jesus said to them, "Most certainly, I tell you, before Abraham came into existence, I AM."

59 Therefore they took up stones to throw at him, but Jesus hid himself and went out of the temple, having gone through the middle of them, and so passed by.

"We are the offspring of Abraham." Here the controversy shifted. Now the followers of Jesus asserted their birthright. As descendants of the Patriarch, they were slave to no one. How could they be freed when they did not consider themselves enslaved? (Jn 8:33)

In response, Jesus equated sin to slavery and freedom to life as a child of God. Note the question of permanence. Slave was a temporary member of the household and could be sold as anytime. Ah, but the child had a permanent place in the family. Membership in the family was a gift of God's Son (Jn 8:34-36).

Jesus stated an unspoken truth. He asserted that his audience wanted to kill him because pride in their heritage blinded them to their true condition (Jn 8:37). He revealed what he heard from his Father in heaven but his opponents implicitly heard the message that blinded them from their father, the devil (Jn 8:38).

Again, the crowd appealed to their lineage. Jesus replied with a challenge. If they were children of Abraham, act as he did. Instead, they opposed him for speaking the truth, even to the point of killing him (Jn 8:39-40). And again they insisted their birthright was legitimate; they even claimed God was their Father (implicitly through Abraham; Jn 8:41). Jesus responded directly. If God were their Father, they would realize where the Son came from and who he truly was. They would accept his message and show him devotion (Jn 8:42). But they could not bear to hear his message (Jn 8:43). No, God was not their Father; they were the offspring of the Evil One.

This was a harsh rebuke. Jesus rejected their claim as children of the patriarch. Instead, he pointed to their dark desires: gossip, slander, violence, even murder. These were based upon and built upon lies (Jn 8:44). Those who react out of rage do not seek the truth. They simply want to wallow in that unquenchable yearning.

Jesus pointed out the truth to the crowd. Yet, even in their blind rage, they could not accuse him of sin. They simply rejected him and, by extension, God himself (Jn 8:45-47).

The crowd counter-attacked. They charged Jesus of being an apostate ("Samaritan") and having a demon (Jn 8:48). Because of his message, he stepped outside the realm of orthodox Judaism and revealed himself possessed. Jesus rejected their assertion and held he honored and glorified God. Then, he made an amazing statement: believers would not taste death (Jn 8:49-51; GTh 1). For the crowd, this last thought made no sense. Abraham and the prophets died. Did Jesus and his followers receive a greater blessing than these holy men? That was irrational and the crowd equated such with demon possession (Jn 8:52).

Jesus responded by restating his relationship with the Father. He knew the Father. And the Father glorified him. If he simply asserted that relationship without proof, his statements would have come to nothing (Jn 8:54). But, since he was intimate with ("knew") God, he spread the divine message ("his word"). His opponents, however, rejected the messenger and, by extension, the message. So, if Jesus told the truth, his opponents were liars (Jn 8:55).

Jesus brought the dispute to a head. Both he and his opponents claimed God as their Father. He asserted he had a direct and immediate relationship; the crowd held to a relationship through their ancestor Abraham. The fight, then, pitted the Nazarene vs. the Patriarch. So, Jesus said Abraham witnessed to ("saw his day") the Son and rejoiced (Jn 8:56). In other words, he trumped his ancestor. The crowd was incredulous. How could Jesus have seen the father in faith? (Jn 8:57). He responded with the only possible answer: "Amen, amen I say to you, before Abraham was, I AM." (Jn 8:58) In this brief statement, he echoed Exo 3:14 thus asserting his divinity.

For the crowd, this was blasphemy. They attempted to stone Jesus but he escaped from the Temple area (Jn 8:59).

Throughout chapters seven and eight, Jesus engaged in controversies with different audiences.

Note that the audience narrowed as the dialogue continued from the general audience, then his opponents and finally his own followers. But, even in this final step, he faced opposition. Consider the possibility that each audience symbolized a group the Johannine community encountered: the general population, synagogue leaders and competing Jewish Christians. This last group could have been the "Judaizers" Paul campaigned against in Gal 2. They insisted that Gentiles convert to Judaism in order to follow a Jewish Messiah. In other words, they must become "children of Abraham." In 8:31-59, Jesus placed himself above Abraham as the presence of God himself. Thus, followers should focus their devotion towards the Christ not the Patriarch, towards the I AM promise maker not the promise receiver.

J. Sixth Sign:
Healing the Blind Man (9:1-41)

Chapter nine in John formed a chiasmus. It weaved the cured man's growing belief with the belligerent opposition of the leaders in a series of dialogues.

Step A1: Jesus and his followers (9:1-5).

9:1 As he passed by, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?"

3 Jesus answered, "This man didn't sin, nor did his parents, but that the works of God might be revealed in him. 4 I must work the works of him who sent me while it is day. The night is coming, when no one can work. 5 While I am in the world, I am the light of the world."

The Nazarene and his disciples discussed a popular assumption about disabilities and disease. Ancient Judaism had no concept of natural cause and effect. It placed all movement in the universe on spiritual powers, both benevolent and malevolent. The actions of people influenced how these powers would act in life. The moral person would enjoy a blessed life while the sinner or his/her children would suffer (Jn 9:1-2).

Jesus flipped the logic on this assumption. The blind man's condition would reveal the presence of God through the Nazarene (Jn 9:3). In other words, the power of God would overwhelm the dark powers that caused the man's condition. Jesus couched his healing ministry in terms of metaphoric opposites: day and night, good and evil. As long as he was active ("doing the works of him who sent me"), goodness ("day...light") was present. But his ministry was temporal; soon evil would again reign (Jn 9:4). But, in his immediate act, he showed himself the "light of the world," the power that overcame darkness (Jn 9:5).

Note, John did not relocate Jesus to another time frame or location. He was still in the midst of the Sukkot celebration. The evangelist called back the themes of light (Jn 8:12) and would again refer to the holy day theme of water (Jn 7:37-39).

Step B1: Jesus and the Blind Man (9:6-7)

6 When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud, 7 and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing.

In John's typical way, he portrayed the healing of the man in symbolic terms. He spit on the ground and made mud with the saliva. This echoed the second creation story in Genesis.

A spring arose from the earth, and watered the whole surface of the ground. YHWH God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Genesis 2:6-7

God formed the first human from mud like a potter then breathed the Spirit into him thus bringing him to life. Jesus made mud and smeared it on his eyes to bring the man to complete life (Jn 9:6).

Next, Jesus commanded the man to wash his eyes in the pool of Siloam. Recall the water drawing ceremony during Sukkot. Each day of the festival, priests would draw water from the pool, process up to the Temple and pour it over the altar to acknowledge the divine gift of rain. In the arid environment of Judea, the faithful fully realized the life-giving power of water. Having the man wash in the pool implicitly recognized that power. It came from God but this time through the person of Jesus.

Finally, the author added a comment about the meaning of Siloam: "Sent." This word reflected Jewish religious sense on a grander scale. The children of Israel didn't worship gods who inhabited the cycles of nature. No, they pledged fidelity to a Deity who intervened in history to save them. This God would use people as the instruments of his will. In other words, he would "send" them for the purpose of salvation. He sent Moses to help free the enslaved Hebrews (Exo 3:10). He sent prophets (Jer 4:7, Isa 6:8-9) to remind the people of their status and their covenant duties. The Father sent the Son into the world (Jn 5:53, Jn 10:36) to save it. Jesus sent the man to wash his eyes to receive physical then, ultimately, spiritual sight in order to save him.

Step C1 (Dialogue): Healed Man and his Neighbors (9:8-12)

8 Therefore the neighbors and those who saw that he was blind before said, "Isn't this he who sat and begged?" 9 Others were saying, "It is he." Still others were saying, "He looks like him." He said, "I am he."

10 They therefore were asking him, "How were your eyes opened?"

11 He answered, "A man called Jesus made mud, anointed my eyes, and said to me, 'Go to the pool of Siloam and wash.' So I went away and washed, and I received sight."

12 Then they asked him, "Where is he?" He said, "I don't know."

The healing caused controversy, first not over the event itself but over the man's identity. The blind man fit into the social pecking order of the neighborhood. His physical sight upset that order. In the midst of confusion, the man had to assert himself (Jn 9:8-9).

Once the man identified himself, the question turned to the event. Who healed him? Jesus. How was he healed? The Nazarene rubbed mud in his eyes and made him wash it off in the Pool of Siloam. Where was the miracle maker now? He didn't know (Jn 9:10-12).

Step D1 (Dialogue): Healed Man and the Pharisees (9:13-17)

13 They brought him who had been blind to the Pharisees. 14 It was a Sabbath when Jesus made the mud and opened his eyes. 15 Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see."

16 Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" So there was division among them.

17 Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?" He said, "He is a prophet."

Jesus healed the man on the Sabbath (Jn 9:14). So, since the neighbors couldn't completely resolve the controversy, they brought the matter to the Pharisees for questioning (Jn 9:13). The leaders grilled the man and he recalled the event (Jn 9:15). The matter of the Sabbath split opinions on Jesus. Some judged him harshly based upon the sanctity of the holy day. Others acquitted him based upon the good he had done; such goodness could only have a divine source (Jn 9:16). Unable to come to a consensus, they asked the man for his opinion: "He is a prophet" (Jn 9:17). Notice, because of their indecision, they place the onus on the healed man. He would come to believe while the undecided would grow hostile.

Step C2 (Dialogue): The Man's Parents and the Leaders (9:18-23)

18 The Jews therefore didn't believe concerning him, that he had been blind and had received his sight, until they called the parents of him who had received his sight, 19 and asked them, "Is this your son, whom you say was born blind? How then does he now see?"

20 His parents answered them, "We know that this is our son, and that he was born blind; 21 but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself." 22 His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 23 Therefore his parents said, "He is of age. Ask him."

The evangelist took the healed man out of the scene and introduced his parents. Among the leaders, those who didn't believe the man took the lead in the questioning. Note the areas of identity and event came up again. Was this man really once blind? Yes. How can he now see? The parents didn't know but their son could speak for himself (Jn 9:18-21). Then, the author made a parenthetical remark. Those who publicly acknowledged Jesus as the Christ faced expulsion from the synagogue and rejection by society (Jn 9:22). The man's parents feared such so they reaffirmed their neutrality. He could speak for himself (Jn 9:23).

The aside revealed the living reality of the Johannine community. Those who were Jewish could not claim to be Christian. If they did, they faced serious repercussions.

Step D2 (Dialogue): Healed Man and the Leaders (9:24-34)

24 So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner."

25 He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see."

26 They said to him again, "What did he do to you? How did he open your eyes?"

27 He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you?"

28 They insulted him and said, "You are his disciple, but we are disciples of Moses. 29 We know that God has spoken to Moses. But as for this man, we don't know where he comes from."

30 The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 31 We know that God doesn't listen to sinners, but if anyone is a worshiper of God and does his will, he listens to him. 32 Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 33 If this man were not from God, he could do nothing."

34 They answered him, "You were altogether born in sins, and do you teach us?" Then they threw him out.

The author reintroduced the healed man in the scene. But the indecision of the leaders shifted to outright hostility. As they pressed the man to give testimony against Jesus ("Give glory to God"), they presumed Jesus was a sinner (Jn 9:24). He resisted making that assumption by stating the facts; he was blind but now he could see (Jn 9:25). Alright, how did Jesus heal the man? (Jn 9:26)

The man was exacerbated. How many times did he have to tell his story? Then, however, he went on the offensive. Why did the leaders want to hear it again? To become disciples of the Nazarene? (Jn 9:27) This shifted the argument from the event to allegiance. Whom did those in the meeting identify with? The leaders claimed to be direct followers of Moses who conversed with God himself. But, the healed man followed Jesus. This Jesus had no known origin, thus implying he derived his power from evil (Jn 9:28-29).

The man unloaded on the leaders. Jesus performed an unimaginable act of good (Jn 9:32). This gift could only come through the power of God (Jn 9:33). Implicitly, it validated the claims of the Nazarene of a unique relationship with God ("...worshiper..does his will, God listens to him"; Jn 9:31). And the leaders could not recognize the origin of Jesus even when he performed such great feats? (Jn 9:30).

Note John recalled a previous controversy. In Jn 8:31-59, Jesus and his own Jewish followers fought over the question of origin and allegiance. Jesus claimed to come directly from God. The crowd held to their birthright ("sons of Abraham"). They also asserted the Nazarene was a heretic (Samaritan) and a demonic (Jn 8:48). Like the crowd, the leaders justified their blindness on their cultural identity. As guides in the community of Moses, they exercised their prerogative and excommunicated the healed man as a sinner (Jn 9:34).

Step B2 (Dialogue): Jesus and the Healed Man (9:35-38)

35 Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God?"

36 He answered, "Who is he, Lord, that I may believe in him?"

37 Jesus said to him, "You have both seen him, and it is he who speaks with you."

38 He said, "Lord, I believe!" and he worshiped him.

The man was alone. Jesus sought him out and asked him the question of allegiance. Did he believe in the Son of Man? The man trusted Jesus came from God and would show him the Christ. Then came the moment of revelation. "You have seen him; the One speaking to you is He," At that moment, the man believed (Jn 9:35-38; GTh 91).

Notice faith came in the face of rejection. As the man moved away from claims of birthright, he could increasingly see the possibility of another way. The Christ came directly from the Father; his role was not mediated through the lens of the religious leaders.

Step A2 (Dialogue): Jesus and the Pharisees (9:39-41)

39 Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind."

40 Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind?"

41 Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains.

As much as tradition could enlighten, it could also cause myopia. As one focused on a single subject, he could be oblivious to surrounding issues. Jesus used this tendency to highlight his ministry. He connected his folk healing ministry (physical sight) with faith (spiritual insight) and faith with scandal ("ones who see may become blind"; Jn 9:39). The Pharisees were consumed by minutia; Jesus was concerned with the whole person.

The leaders objected to Jesus' critique. He responded with a stinging rebuke. If they didn't understand ("blind"), they would be innocent. But, because they claimed they understood (claimed to "see"), they were guilty of sin (Jn 9:40-41). Note the leaders claimed Jesus was a sinner because he healed on the Sabbath (Jn 9:16, Jn 9:24). Jesus charged them with sin because they didn't see the healing superseded their notion of duty to the Law.

K. The Good Shepherd Discourse (10:1-21)

We can divide this section into two parts. First, Jesus described authentic leadership in the metaphor of a shepherd (10:1-5). Next, he described the benefits of that leadership for his disciples (sheep gate, good shepherd; 10:7-18). In both cases, he used the allures of a tempter ("thief") as a foil. Both cases had mixed reactions from his audience.

1. Authentic Leadership Monologue (10:1-6)

After his condemnation of the Pharisees as blind, Jesus further compared his leadership with that of the Pharisees in pastoral terms. He created a chiastic shell to interweave themes and parallels.

a. Emphatic Introduction: "Amen, amen, I say to you..." (10:1a)

b. Shepherd Chiasmus

Step A1: "Thief and Robber" (10:1b)

>10:b ...one who doesn't enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber.

Those who enter the community of the faithful ("sheep pen") by stealth (implicitly "climb over or break down the fence") were "thieves and robbers" (Jn 10:1). By implying the Pharisees were "sheep stealing" and, thus, dishonorable, Jesus asserted his own honor. Note the doublet "thief and robber" was redundant and made the slur emphatic.

Step and Parallel B1: "The Shepherd Enters" (10:2-3a)

2 But one who enters in by the door is the shepherd of the sheep. 3 The gatekeeper opens the gate for him...

The community recognized the one who entered honorably (through the "door" of the sheep pen) as a leader ("shepherd"). The community porter allowed him entry (Jn 10:2-3).

Step and Parallel C1: "They Hear his Voice" (10:3b)

10:3b ...and the sheep listen to his voice. He calls his own sheep by name and leads them out.

The community porter allowed entry to the honorable leader to proclaim his message ("his voice"). The power of the message struck every listener personally ("called by name") and asserted authority ("lead the sheep out"; Jn 10:3). Implicitly, the message of Jesus rang true; the teachings of the Pharisees did not.

Step and Parallel B2: "He Goes Before Them" (10:4a)

4a Whenever he brings out his own sheep, he goes before them...

The honorable leader guided his community by word and example ("lead them out"). The faithful saw the message in the words and the life of the leader. (Jn 10:4).

Step and Parallel C2: "They Follow...Know his Voice" (10:4b)

10:4b ...and the sheep follow him, for they know his voice.

When the community saw both the quality of the message and the outstanding character of the messenger, they will follow (Jn 10:4)

Step A2: "They Flee from the Stranger...Do Not Know his Voice" (10:5)

5 They will by no means follow a stranger, but will flee from him; for they don't know the voice of strangers."

Jesus returned to the Pharisees but this time he called them "strangers." Their message and character were foreign, thus unattractive (Jn 10:5)

c. "Figure of Speech" (10:6)

6 Jesus spoke this parable to them, but they didn't understand what he was telling them.

The evangelist finished this part with a parenthetical remark (Jn 10:6). It acted as a transition into the next monologue.

Note how Jesus mixed the image of the sheep pen with the house church. Both shared a guarded perimeter for safety. On the one hand, the pen was fenced off to hold many different flocks at night; one shepherd would keep watch while the others slept then rotate with another. To keep the flocks secure, there was only one entry and exit point: the sheep gate. At dawn, one by one, shepherds would use distinct sounds to call their flocks out. The animals would respond by exiting the pen and gathering around their individual masters.

On the other hand, the early church gathered in the home of a believer. Such a home was designed to house a multi-generational clan. A typical house was a two or three story compound in the form of a square or rectangle. Three sides of the compound consisted of living quarters; the fourth side was a tall wall with an entrance gate. Doors and windows faced out into a central courtyard for gardening and room to house the family's animals at night. Like the shepherds guarding the sheep pen at night, men from the clan or servants would keep watch against marauders who might scale the wall or dig through its adobe sides to find booty. The doorman or "porter" (Jn 10:4; see Jn 18:15-16) implied the sheep pen and house church connection.

This comparison had a contemporary ring for the evangelist's audience. Because of their attention to legal details, the Pharisees preached a sure religious road for the spiritually weak. But such a journey would take them away from the Good News. Christian spirituality was first and foremost a devotion to the Christ. Any possible adherence to the Law came second.

2. The Good Shepherd and the Sheep Gate Monologue (10:7-18).

In this part, Jesus again emphasized his leadership. He stressed he was the conduit of spiritual life ("sheep gate") and the authentic leader ("good shepherd") by repeating both terms. As his speech continued, Jesus turned from the devious ("thief") or the inexperienced ("hireling") toward his relationship with God.

a. "The Gate" (10:7-10)

7 Jesus therefore said to them again, "Most certainly, I tell you, I am the sheep's door. 8 All who came before me are thieves and robbers, but the sheep didn't listen to them. 9 I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. 10 The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.

In a doublet, Jesus insisted he was the means ("the sheep gate") to a full, peaceful spiritual life ("find pasture...abundant life"). Some self-proclaimed leaders were duplicitous ("steal, kill and destroy": Jn 10:8-9).

b. "The Good Shepherd" (10:11-18)

11 "I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. 13 The hired hand flees because he is a hired hand and doesn't care for the sheep. 14 I am the good shepherd. I know my own, and I'm known by my own; 15 even as the Father knows me, and I know the Father. I lay down my life for the sheep. 16 I have other sheep which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. 17 Therefore the Father loves me, because I lay down my life, that I may take it again. 18 No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father."

In this doublet, Jesus proclaimed the extent he was willing to protect his flock: self-sacrifice (Jn 10:11). Weak community leaders ("hirelings...flee") give into self-seeking outsiders ("wolves"). The result is a broken, dispersed faithful ("catches the flock...scatters them"; Jn 10:12-13).

In response, Jesus assured his listeners that he and his disciples were intimate ("I know mine and mine know me"; Jn 10:14). He asserted his relationship with God the Father ("Father knows me and I know the Father") and repeated his dedication for his flock ("I lay down my life"; Jn 10:15). Devotion to the faithful extended to those in the Diaspora and the Gentiles ("other sheep not of this flock"). In other words, the Messianic mission would spread the Good News to other lands ("hear my voice") in order to unite Christians ("one flock, one shepherd"; Jn 10:16).

Jesus returned to the hallmark of his leadership: self-sacrifice. This time, however, he couched it in terms of divine favor and resurrection. "The Father loves me because I lay down my life and take it up again." (Jn 10:17) Not only did he boldly state such self-giving was voluntary; he asserted power over life and death itself. His power to give his life and rise again came from God (Jn 10:18).

c. Audience Reaction (10:6, 19-21)

6 Jesus spoke this parable to them, but they didn't understand what he was telling them.

19 Therefore a division arose again among the Jews because of these words. 20 Many of them said, "He has a demon and is insane! Why do you listen to him?" 21 Others said, "These are not the sayings of one possessed by a demon. It isn't possible for a demon to open the eyes of the blind, is it?"

The discourse caused confusion (Jn 10:6) then division (Jn 10:19). Some claimed he was an incoherent demonic (Jn 10:20). But others reflected back on the healing of the blind man in chapter nine and responded with the same question: How can a demon open the eyes of the blind? (Jn 10:21; see Jn 9:16, Jn 9:30-32)

L. Hanukkah
(Festival of Lights or Dedication; 10:22-42)

22 It was the Feast of the Dedication at Jerusalem. 23 It was winter, and Jesus was walking in the temple, in Solomon's porch.

The scene shifted from Sukkot in the fall to Hanukkah in early winter. The location changed to the Temple, specifically to Solomon's Portico (Jn 10:22-23). Let's recall the reason for the celebration:

Judas and his kindred said, "Behold, our enemies are defeated. Let's go up to cleanse the Temple and to rededicate it." They celebrated the dedication of the altar eight days, and offered burnt offerings with gladness, and sacrificed a sacrifice of deliverance and praise.

1 Maccabees 4:36, 56 (See 2 Maccabees 10:1-8)

Unlike other holy day festivals in the Jewish calendar, the festival of Hanukkah was mentioned in the Misnah (the commentary on the Torah written around 200 CE) but not the ceremony itself. Description of the celebration came later when the Talmud was published (approx. 800 CE). Nonetheless, first century historian Josephus (37-100 CE; Jewish Antiquities XII) did acknowledge the existence of the festival in the late Second Temple period.

If we take away the detail of the festival, we'll find two brief monologues (10:25-30; 10:34-38) amidst the increasing threats against Jesus' life.

1. Question of Identity: "Are you the Christ?" (10:24)

24 The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly."

The evangelist didn't clarify who posed the question to Jesus: the leaders or the general populace. The term "the Jews" could refer to either or both. In the context of the location, we can assume the leadership had a keen interest in the answer.

2. Unity of the Father and the Son Monologue (10:25-30)

25 Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 26 But you don't believe, because you are not of my sheep, as I told you. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 29 My Father who has given them to me is greater than all. No one is able to snatch them out of my Father's hand. 30 I and the Father are one."

Jesus gave an enigmatic answer to the inquiry of identity. He deflected the question then pointed to his ministry. "...what I do in my Father's name bears witness to me." (Jn 10:25) The real question here was not one of identity but one of insight, not one of the leader but one of his followers. Using pastoral language, the opponents of Jesus did not believe him simply because they were not members of his "flock" (Jn 10:26). They didn't accept his message ("hear his voice") while the disciples did (Jn 10:27). The faithful would receive the reward of their fidelity: eternal life. They would also receive the assurance of Christ's dedication ("...no one will snatch them out of my hand"; Jn 10:28) Why could Jesus make such a bold claim? Because he was God's instrument. The Almighty had given him a mission that resulted in a community of followers. They were not just the Christian Church. They were the community of the Father (Jn 10:29). This spoke to the unity of the Father and the Son. They were one in desire, one in purpose and one in action (Jn 10:30). The Church would ultimately claim they were one in being.

3. Threat to Jesus Part 1 (10:31-33)

31 Therefore the Jews took up stones again to stone him. 32 Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?"

33 The Jews answered him, "We don't stone you for a good work, but for blasphemy, because you, being a man, make yourself God."

When Jesus declared his unity with the Father, his audience prepared to stone him not for his activities but for the audacity of his assertion. Jesus placed himself on the level of YHWH (Jn 10:31-33).

4. Presence of the Father in the Son Monologue (10:34-38)

34 Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 35 If he called them gods, to whom the word of God came (and the Scripture can't be broken), 36 do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 37 If I don't do the works of my Father, don't believe me. 38 But if I do them, though you don't believe me, believe the works, that you may know and believe that the Father is in me, and I in the Father."

Jesus used Psa 82:6 to defend himself against the charge of blasphemy. In the context of the psalm, God proclaimed his judgment in the presence of other god-like creatures (Psa 82:1) who aligned themselves with YHWH ("as sons of the Most High"; Psa 8:6); yet, even these demigods would perish (Psa 8:7). Many scholars read this metaphorically. The creatures were clearly contingent like humans. If that's the case, what sort of human would share in a divine activity or attribute. Kings. They had the power to rule, to legislate, and to judge; they held the lives of their subjects in their hands. In ancient cultures that had a clear hierarchy of social class, kings were at the "top of the heap" and, implicitly, closest to God.

The keys to Jesus' argument were 1) the Word of God was eternal (Jn 10:34-35) and 2) death would implicitly come even to the Son of God (Psa 8:7). In other words, Jesus would prove his status as the Son of the Most High through his Passion. Yet, the proof of his claims lay in his actions. If God acted through Jesus then, "the Father is in me and I am in the Father" (Jn 10:37-38). And if that's the case, then the Father commissioned his Son ("consecrated and sent"; Jn 10:36) to save the world.

5. Threat to Jesus Part 2 (10:39)

39 They sought again to seize him, and he went out of their hand.

Jesus escaped efforts to arrest him (Jn 10:39).

f. Transition (10:40-42). Jesus traveled to the hinterland where the Baptist preached. The acts of the Nazarene dovetailed with the pronouncements of John so the locals believed (Jn 10:40-42).

40 He went away again beyond the Jordan into the place where John was baptizing at first, and he stayed there. 41 Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true." 42 Many believed in him there.

M. Seventh Sign:
Raising of Lazarus (11:1-54)

John built the raising of Lazarus as an overarching chiasmus. The revelation of Jesus and Martha's response Jn 11:25-27 marked the high point of the narrative. As we make our way through the periscope, notice the repetition of terms and thematic call-backs.

Step A1: Prologue: Message about Lazarus (11:1-6)

11:1 Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 2 It was that Mary who had anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. 3 The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick."

4 But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it." 5 Now Jesus loved Martha, and her sister, and Lazarus. 6 When therefore he heard that he was sick, he stayed two days in the place where he was.

The scene opened with the word of illness. Implicitly, Lazarus was dying based upon the urgency and of the message; the repetition of the word "illness" (five times in noun and verb form) only heightened the drama (Jn 11:1-6). Jesus and the siblings (Martha, Mary and Lazarus) had a close relationship ("love"; Jn 11:3, Jn 11:5). Jesus hesitated to see his friends (Jn 11:6) for the "glory" (reputation) of God and his own (Jn 11:4).

Step B1: Prophecy about Raising Lazarus (11:7-16)

7 Then after this he said to the disciples, "Let's go into Judea again."

8 The disciples asked him, "Rabbi, the Jews were just trying to stone you. Are you going there again?"

9 Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 10 But if a man walks in the night, he stumbles, because the light isn't in him." 11 He said these things, and after that, he said to them, "Our friend Lazarus has fallen asleep, but I am going so that I may awake him out of sleep."

12 The disciples therefore said, "Lord, if he has fallen asleep, he will recover."

13 Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 14 So Jesus said to them plainly then, "Lazarus is dead. 15 I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him."

16 Thomas therefore, who is called Didymus,* said to his fellow disciples, "Let's also go, that we may die with him."

After a few days, Jesus announced his intention to return to Bethany (a village close to Jerusalem mentioned in Jn 11:1 and Jn 11:18; Jn 11:7). This caused an immediate concern among his disciples. He was safe east of the Jordan (Jn 10:40); why would he want to return to a place of danger (see Jn 10:31; Jn 11:8)? Jesus answered with contrasting metaphors: light and dark, day and night and, implicitly, life and death.

First, he commented on the faithful (those who acted during the "day") vs. the doubtful (those in the "night"). The former would place their trust in the Lord (not "stumble") because they could envision the possible (see the "light of this world"), whereas the later would hesitate ("stumble") because of their lack of faith ("do not have light in him"; Jn 11:9-10) Note his comment only made sense in light of his reason for hesitating (the glory of God; Jn 11:4).

Second, he answered their question. Lazarus had "fallen asleep" (died) and Jesus intended to "awaken" him (raise him; Jn 11:11). This metaphor for death had some cache in the early Church (see 1 Thes 4:15-17, 1 Cor 15:18). Of course, the disciples didn't understand (Jn 11:12) so he had to explain it to them in blunt terms so they could believe (Jn 11:13-15). Thomas the Twin seemed to understand the import of the moment and the metaphor; implicitly, he wanted to die in order to live like Lazarus (Jn 11:16). Of course, the irony of the remark was not lost on the reader (Jn 20:24-29).

Step C1: Doubts of Martha (11:17-24)

17 So when Jesus came, he found that he had been in the tomb four days already. 18 Now Bethany was near Jerusalem, about one and half miles away. 19 Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 20 Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 21 Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 22 Even now I know that whatever you ask of God, God will give you."

23 Jesus said to her, "Your brother will rise again."

24 Martha said to him, "I know that he will rise again in the resurrection at the last day."

Jesus arrived to find Lazarus had died four days previous (Jn 11:17). In the third century CE, evidence supported the belief among rabbis that a soul hovered over the body of the deceased; on the fourth day, the body would begin to decay and the soul would flee (Leviticus Rabbah 18:1). If the belief was prevalent in the first century, this remark might have had added weight.

Jesus was one of many mourners. Family and friends from the vicinity of Jerusalem gathered to weep over the loss of Lazarus (Jn 11:19). Martha went out to meet him concerned with hospitality while her sister Mary mourned in private (see Lk 10:38-42; Jn 11:20).

Thus began a dialogue on the resurrection of the dead. Martha stated the common critique of Jesus' absence ("if you only been here, my brother won't have died"). But she tempered it with an assertion of faith ("whatever you ask from God, he will give you"; Jn 11:21). Jesus replied, "Your brother will rise again." Yes, she responded, on the last day (Jn 11:23-24). Her statement reflected the common belief in the resurrection of the dead the Pharisees promoted (see Acts 23:6-9).

Step D: Revelation of Jesus and Martha's Response (11:25-27)

25 Jesus said to her, "I am the resurrection and the life. He who believes in me will still live, even if he dies. 26 Whoever lives and believes in me will never die. Do you believe this?"

27 She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world."

Jesus shifted the resurrection and eternal life from the day of YHWH to his immediate presence. "I AM...the resurrection and the life." As we noted in the discussion on "I AM" above, Jesus used statements like this to emphasize his divinity and function in salvation history. The faithful realized life eternal in relationship with him. Hence the challenge of faith (Jn 11:25-26).

"Yes, Lord. I believe you are the Christ, the Son of God, the one coming into the world." (Jn 11:27) The phrase "coming into the world" implied constant entrance. The Son not only appeared in a single event (the Incarnation), he continued to be present in the lives of people. Martha's declaration acknowledged the omnipresence of the "I AM."

Step C2: Doubts of Mary and the Mourners (11:28-37)

28 When she had said this, she went away and called Mary, her sister, secretly, saying, "The Teacher is here and is calling you."

29 When she heard this, she arose quickly and went to him. 30 Now Jesus had not yet come into the village, but was in the place where Martha met him. 31 Then the Jews who were with her in the house and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."

32 Therefore when Mary came to where Jesus was and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died."

33 When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit and was troubled, 34 and said, "Where have you laid him?"

They told him, "Lord, come and see."

35 Jesus wept.

36 The Jews therefore said, "See how much affection he had for him!" 37 Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying?"

After her act of faith, Martha fetched her sister Mary at the invitation of Jesus (Jn 11:28). Mary arose from her grieving and quickly made her way to greet the Nazarene (Jn 11:29-30). Her family and friends who gathered to support her mourning followed her (Jn 11:31).

When Mary saw Jesus, she fell at his feet and repeated the caveat her sister expressed ("if you had been here, my brother won't have died"; Jn 11:32). He joined in the mourning (Jn 11:33, Jn 11:35) then asked to see the tomb; the crowd responded with the phrase "Come and see" (Jn 11:34; this was the same invitation Jesus used when the first disciples sought to follow him, Jn 1:39). Doubters in the crowd repeated variation of the caveat Martha and Mary expressed (Jn 11:35).

Step B2: Raising Lazarus (11:38-44)

38 Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 39 Jesus said, "Take away the stone."

Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days."

40 Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?"

41 So they took away the stone from the place where the dead man was lying.‡ Jesus lifted up his eyes and said, "Father, I thank you that you listened to me. 42 I know that you always listen to me, but because of the multitude standing around I said this, that they may believe that you sent me." 43 When he had said this, he cried with a loud voice, "Lazarus, come out!"

44 He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go."

Jesus was moved at the sight of the enclosed tomb (Jn 11:38). Then he ordered the tomb opened but Martha objected ("the stench"; Jn 11:39) He responded with a challenge to see "the glory of God" (Jn 11:40); this echoed the reason for the illness he gave in Jn 11:4. When they opened the tomb, Jesus thanked his Father for hearing his prayer; he prayed out loud so the crowd could hear him and believe (Jn 11:41-42). Then he issued two commands. First, he shouted "Lazarus, come out!" and the man came out. Second, he told the mourners to "Unwrap him and release him" because the man had been wrapped in burial cloth from his funeral (Jn 11:43-44).

Step A2: Epilogue: Reactions from the Event (11:45-54)

45 Therefore many of the Jews who came to Mary and saw what Jesus did believed in him. 46 But some of them went away to the Pharisees and told them the things which Jesus had done. 47 The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 48 If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation."

49 But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 50 nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish." 51 Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation, 52 and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 53 So from that day forward they took counsel that they might put him to death. 54 Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples.

Initial reactions to the miracle were mixed. Some believed while others reported it to the Pharisees (11:45-46). They and the chief priests met to discuss the challenge they faced from the popularity of Jesus. They feared a loss of authority and an upheaval of the social order which would lead to Roman military intervention (just as imperial forces did in the Great Jewish War of 66-70 CE; Jn 11:47-48).

It fell to Caiaphas to clarify their course of action. The Jesus movement consisted of one man and a cult of personality built around him. If that man should die a shameful death, his logic went, the movement would disperse and the "nation" (i.e., the social structure with the leaders in charge) would survive. "It is better that one man should die than the entire nation should perish" (Jn 11:49-50) Of course, the evangelist did not see the statement of the high priest as one of political expediency but as the foundational prophecy of salvation history (Jn 11:51). The Passion would be the transcendent event that would cause the Messianic in-gathering (Jn 11:52). So, the leaders took the words of Caiaphas to heart and plotted the death of Jesus (Jn 11:53).

Unable to remain safe in Bethany, Jesus withdrew to a village on the edge of the wilderness (Jn 11:54).

The chiasmus paralleled the message about illness with the message about resurrection (Steps A), the meaning of resurrection with the resurrection itself (Steps B) and the revelation to Martha with the grief shared with Mary (Steps C).

The high point was Martha's declaration of faith (Step D). With the phrase "the Christ, the Son of God, the one coming into the world," the evangelist shifted belief from trust in distinct salvific events to an experience of the omnipresent "I AM" that subordinated those events. Yes, the Passion, Death and Resurrection of the Christ was a unique historical event. But, it resulted in a communal experience of the Risen Christ. He was coming into the world as a transcendent reality. It challenged the faithful to realize the Lord was always with them, always active in their lives.

The resurrection of Lazarus was a prime example of divine immediacy. The faithful didn't have to wait for the day of YHWH to witness the raising of the dead. In Christ, resurrection was, in a way, already present.

N. The Third Passover: Part 1 (11:55-12:50)

The evangelist closed out the Book of Signs when Jesus entered Jerusalem and proclaimed his last public statements. Before he entered the city, he shared a meal with Lazarus, Martha and Mary. The author split the statements with an editorial aside in the middle.

1. Transition: Will Jesus attend the Passover in Jerusalem? (11:55-57).

55 Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 56 Then they sought for Jesus and spoke with one another as they stood in the temple, "What do you think; that he isn't coming to the feast at all?" 57 Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.

The evangelist laid the groundwork for the balance of his gospel. Many in the surrounding region made the pilgrimage to Jerusalem for Passover (Jn 11:55). In the Temple they asked the obvious question: Would Jesus attend or not? (Jn 11:56) The leaders, however, weren't reactive but proactive; they sought to arrest him (Jn 11:57).

2. Anointing at Bethany (12:1-11)

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 2 So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 3 Therefore Mary took a pound* of ointment of pure nard, very precious, and anointed Jesus's feet and wiped his feet with her hair. The house was filled with the fragrance of the ointment.

4 Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said, 5 "Why wasn't this ointment sold for three hundred denarii and given to the poor?" 6 Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.

7 But Jesus said, "Leave her alone. She has kept this for the day of my burial. 8 For you always have the poor with you, but you don't always have me."

9 A large crowd therefore of the Jews learned that he was there; and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests conspired to put Lazarus to death also, 11 because on account of him many of the Jews went away and believed in Jesus.

This scene had deep roots in oral tradition since it was found in all four gospels in one form or another (Mt 26:6-13, Mk 14:3-9, Lk 7:36-38). A detailed comparison of the scenes can be found HERE. Like Matthew and Mark, John placed the passage in proximity to the Last Supper. However, he set the scene before Jesus' entry into Jerusalem and implied the gathering was in gratitude for raising Lazarus. At Bethany, they gathered for dinner; Martha served while Lazarus reclined as a guest (Jn 12:1-2). Suddenly, Mary entered and anointed the feet of Jesus with an expensive perfume, drying them with her feet (Jn 12:3).

Shocked, Judas objected to the extravagance. Note two aspects the Iscariot played in the scene. First, he represented the doubtful, those who might have been indifferent to Jesus in the beginning but grew to oppose him even to the point of threatening his life. Second, as John's foil for the opposition, he was cast in a dishonorable light as deceitful (Jn 12:4-6). This set the stage for Judas and other actors to descend into darkness and evil while Jesus was raised up to glory on the cross (Jn 12:7). In this light, the Nazarene answered the Iscariot's question: "You will always have the poor among you. You won't always have me" (Jn 12:8).

When locals heard Jesus was in Bethany, they gathered in such great numbers that the leaders in Jerusalem were alarmed. Because the story of Lazarus convinced many to believe, the leaders feared losing their control over the populace. So, they planned to kill Lazarus too (Jn 12:9-11).

Finally, let's consider the significance of the phrase "six days before the Passover" (Jn 12:1). Passover was a week-long celebration in the first century CE. Thematically, John's gospel began with the "week of the new creation." Here, he implied the seven days of Passover was a week of glory. If we look ahead to the time frame of the Passion in John, Jesus died on the Preparation Day before a high Sabbath (Passover fell on the Sabbath; Jn 19:42) unlike the Synoptics. The anointing would mark the beginning of this week.

3. Entry into Jerusalem (12:12-19)

12 On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 13 they took the branches of the palm trees and went out to meet him, and cried out, "Hosanna!‡ Blessed is he who comes in the name of the Lord, the King of Israel!"

14 Jesus, having found a young donkey, sat on it. As it is written, 15 "Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt." 16 His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 17 The multitude therefore that was with him when he called Lazarus out of the tomb and raised him from the dead was testifying about it. 18 For this cause also the multitude went and met him, because they heard that he had done this sign. 19 The Pharisees therefore said among themselves, "See how you accomplish nothing. Behold, the world has gone after him."

Like a few other passages, Jesus' entry into Jerusalem could be found in all four gospels (Mt 21:1-11, Mk 11:1-11, Lk 19:28-40). On the second day of glory, people greeted him with palm branches like a triumphal king (see 1 Macc 13:51, 2 Macc 10:7) with shouts taken from Psa 118:26 (Jn 12:12-13). He entered the city on a donkey to recall Zech 9:9 (Jn 12:14-15). The author recalled the raising of Lazarus as the reason for the celebration (Jn 12:18) and the increasing opposition from the Pharisees (Jn 12:19).

4. The Hour of Glory: The Light of the World: Part 1 (12:20-50)

Gentiles wished to see Jesus. The efforts of evangelization reached beyond the confines of the Jewish community. This was the last detail necessary for the glory of the Christ to be realized. The Messiah would be the universal Savior.

a. Greeks Seek Jesus (12:20-22)

20 Now there were certain Greeks among those who went up to worship at the feast. 21 Therefore, these came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus." 22 Philip came and told Andrew, and in turn, Andrew came with Philip, and they told Jesus.

During the Passover week, some "Greeks" made a pilgrimage to Jerusalem (Jn 12:20). These were Gentiles who worshiped YHWH. They inquired through intermediaries with the hope to meet with Jesus (Jn 12:21-22).

b. The Hour Has Come Monologue (12:23-28)

These verses formed a chiasmus where the first and last addressed the glory of the Passion and the top step focused on the sacrifice necessary to be a disciple.

Step A1: "The hour has come for the Son of Man to be glorified" (Jn 12:23-24)

23 Jesus answered them, "The time has come for the Son of Man to be glorified. 24 Most certainly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.

Jesus declared his hour of glory in agricultural terms. If he did not die (like the wheat plant), his ministry would not result in eternal life ("bear fruit"; Jn 12:24).

Step B: Responsibilities of the Disciple (12:25-26)

25 He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 26 If anyone serves me, let him follow me. Where I am, there my servant will also be. If anyone serves me, the Father will honor him.

Jesus listed two responsibilities for the disciple. First, a believer must be ready to follow in the footsteps of the Master even to death (Jn 12:25). Second, he must serve . Through service, the disciple will enjoy the presence of the Christ and the approval of the Father (Jn 12:26).

Step A2: "For this purpose I have come to this hour" (Jn 12:27-28)

27 "Now my soul is troubled. What shall I say? 'Father, save me from this time?' But I came to this time for this cause. 28 Father, glorify your name!" Then a voice came out of the sky, saying, "I have both glorified it and will glorify it again."

Despite his trepidation, Jesus accepted his mission and gave glory to God for it. A heavenly voice responded, "I have glorified it and will glorify it again" (Jn 12:28). In this sense, glory meant reputation. The word about the mission of Christ spread with his signs. Now, it would explode after the Passion and Resurrection. The Jesus movement would become a social force in the ancient world.

c. Dialogue about the Heavenly Voice (12:29-34)

29 Therefore the multitude who stood by and heard it said that it had thundered. Others said, "An angel has spoken to him."

30 Jesus answered, "This voice hasn't come for my sake, but for your sakes. 31 Now is the judgment of this world. Now the prince of this world will be cast out. 32 And I, if I am lifted up from the earth, will draw all people to myself." 33 But he said this, signifying by what kind of death he should die.

34 The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man?"

This exchange connected the monologues of the hour of glory and the light of the world. The people heard the noise from heaven and assumed it had a divine origin: thunder as the voice of God (see Job 37:2-12) or the voice of an angel. They thought it was meant for Jesus (Jn 12:29). No, it was meant for his audience to explain the coming glory. The day of judgment would come in two ways: condemnation of the Evil One ("ruler of this world") and the in-gathering of the faithful. Both would be realized on the cross ("when I am lifted up"; Jn 12:32-33).

The audience was puzzled about the destiny of the Christ. According to their understanding of the "Law," the rule of the Christ would last forever. Yet, no reference for this assertion could be found in the Torah; there is a possible allusion to it in Psa 89:35-37. So, what did the phrase "the Son of Man must be raised up" mean? Who was this "Son of Man?" (Jn 12:34).

d. The "Light" Monologue: Part 1 (12:35-36a)

35 Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 36a While you have the light, believe in the light, that you may become children of light."

Who is the Son of Man? Jesus answered that question and its implications in a monologue (12:35-36, 44-50). Many scholars hold it was divided by a parenthetical passage (12:36-43) edited in by a scribe; the editorial passage made more sense after the monologue than in the middle.

Jesus answered with a metaphor; he was the "light" (see Jn 8:12, Jn 9:39). Remember the evangelist preferred to use images as polar opposites: light vs. dark, life vs. death, good vs. evil. He used these images to encourage discipleship ("walk in the light") while he was present ("the light"). Those who did not follow were blind ("in darkness"; Jn 12:35) but believers had a clear path to follow (Jn 12:36; Dead Sea Scroll 1QS 1-2). Note the phrase "sons of light." This was a popular title for the saved in first century Jewish circles (Essene War Scroll 1 QM1:1; Lk 16:8, 1 Thes 5:5, Eph 5:8).

e. Editorial Passage (12:36b-43)

36b Jesus said these things, and he departed and hid himself from them. 37 But though he had done so many signs before them, yet they didn't believe in him, 38 that the word of Isaiah the prophet might be fulfilled, which he spoke:

"Lord, who has believed our report?
To whom has the arm of the Lord been revealed?"

39 For this cause they couldn't believe, for Isaiah said again:

40 "He has blinded their eyes and he hardened their heart,
lest they should see with their eyes,
and perceive with their heart,
and would turn,
and I would heal them."

41 Isaiah said these things when he saw his glory, and spoke of him. 42 Nevertheless, even many of the rulers believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 43 for they loved men's praise more than God's praise.

At this point, Jesus withdrew not only from the scene but from public life (Jn 12:36). Despite his healing ministry, many refused to believe in him (Jn 12:37). Why? The author gave two reasons from the prophet Isaiah. First, there was a lack of interest by the people even in the face of divine power (Jn 12:38; Isa 53:1). Second, God implicitly caused that lack of interest as a challenge for them to repent (Jn 12:39-40; Isa 6:10). The evangelist considered the prophecies proof Isaiah foresaw the "glory" of Jesus (growing reputation; Jn 12:41). That "glory" would cause division and scandal. Some Jews would believe but keep their faith to themselves for they feared rejection by their community and excommunication (Jn 12:42); they preferred to maintain their personal reputations ("glory of men") over that of living as disciples out in the open ("glory that comes from God"; Jn 12:43).

f. The "Light" Monologue: Part 2 (12:44-50)

44 Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 45 He who sees me sees him who sent me. 46 I have come as a light into the world, that whoever believes in me may not remain in the darkness. 47 If anyone listens to my sayings and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world. 48 He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke will judge him in the last day. 49 For I spoke not from myself, but the Father who sent me gave me a commandment, what I should say and what I should speak. 50 I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak."

Jesus reached back to part 1 to equate "faith" with "walking in the light" and opposing "seeing him" against "walking in the dark" (Jn 12:35-36). "Faith in him" and "seeing him" had a transparent quality; through Jesus, the faithful could have "faith" in and see "the one who sent me" (Jn 12:44-45). Then, he made the light metaphor explicit. He was the "light of the world" that would keep believers from the dark path (Jn 12:46).

As the light, Jesus was an instrument of the Father in two ways. First, he came to save the world, not as its judge. Those who rejected his teachings condemned themselves. That damnation would become apparent at the Final Judgment (Jn 12:47-48). Second, he was a conduit for divine will. He revealed the message of eternal life from the Father (Jn 12:49). And he related that message faithfully (Jn 12:50).

If we read the "Light" monologue without the editorial addition (12:35-36, 44-50), the passage flows. Reading the addition after the reconstructed discourse has a coherence. Jesus ended his public ministry with a challenge. He was the light of the world. Following him allowed disciples to clearly see their place and measure their morality in the world. Those who rejected lacked such sight. They would stumble their way through life from one idea to another, from one self-focused obsession to another. For they had no idea of God, his will and his plan for their lives. Thus, the challenge of Jesus was one of faith. Did one believe or not?